X55n0905_大乘止觀法門釋要
卍新續藏第 55 冊 No. 0905 大乘止觀法門釋要
No. 905-A 大乘止觀序
錢唐鬍子浸云問于華藏單子曰。何謂道。單子曰性是也。鬍子疑焉曰修可廢歟。單子曰。在璞之玉匪剖弗見。在礦之金匪煉弗純。在纏之性匪修弗顯。必曰性也而可以廢修也。彼蕓蕓者孰無性耶。於是以靈峰老人所注南嶽大乘止觀授于鬍子而告之曰。修道之要盡于大乘止觀一書。而大乘止觀之要盡于轉無塵智之一言。何也。心也者萬法之體也。華嚴云。三界無別法。惟是一心作。首楞嚴云。諸法所生。惟心所現。一切因果世界微塵。因心成體。彼凡夫不了惟心之義而為六塵所縛。則六塵塵也。聲聞不了惟心之義而為四諦所縛。則四諦亦塵也。緣覺不了惟心之義而為十二因緣所縛。則十二因緣亦塵也。菩薩不了惟心之義而為六度所縛。則六度亦塵也。不寧惟是。昔有僧問先德曰撥塵見佛時如何。曰佛即是塵。由是觀之。若心外見有纖毫之法。無論若凡若聖皆塵也。而抑知夫即心是塵即塵是心也哉。緣論云。更無心外法。能與心為緣。悉從自心生。還與心為相。良以世出世間諸法惟是一心。茍於此諦了而不疑。則取捨情忘馳求心歇而無塵之智轉矣。今之時慕道者如牛毛。明道者如麟角。執性而廢修者恪守
無為。執修而廢性者罔知本妙。加以遊談不根之徒。目不睹三藏之靈文。耳不聞五宗之玄旨。儼為人師如盲導瞽。余雖辭而辟之。其如一傳眾咻。法𦦨智燈危若一線。誠能流佈是書。俾知夫寂照者性之體也。止觀者性之用也。由寂故而起于止。而即以止合乎寂。由照故而起于觀。而即以觀合乎照。是則全性起修全修是性。圓悟圓修之道莫詳於此。然而以少方便疾得菩提則曰轉無塵智而已矣。是故修道之要盡于大乘止觀一書。而大乘止觀之要盡于轉無塵智之一言也。鬍子忻然與其仲弟用和．季弟濟之並吳子寶林．邵子南崖昆季．姚子三摩謀而付諸梓。而乞余言弁其首。爰述鬍子相往復之語而為之序。
乾隆五十四年歲次己酉仲冬之吉富春華藏居士單照謹撰
No. 905-B
夫飲百川之泉者須窮其源。攀萬木之條者須知其本。況佛法心燈普照一切。為人天之眼目。作凡聖之依歸。豈可晦其所由來也。天臺智者嗣法于南嶽慧思禪師。習止觀。嘗讀法華藥王品至善男子是真精進是名真法供養如來。見靈山一會儼然未散。其師嘆曰。非汝莫見。非我莫知。由是觀之。其師功行豈等閑哉。所著甚富。其大乘止觀一書。會靈峰蕅益旭公分以科注。合四卷。名大乘止觀釋要。歲久淹沒。而智者大師名滿天下。
其師著述竟罕人知。此皆飲水不窮其源。攀木不知其本故耳。當知智者大師五分法身由師所生。靈峰云。重子而輕父斯之謂歟。真寂寺苾芻源洪法師遍覓是論。復購得故板。見其殘缺悉校正無訛。擬重補刻。適有海寧沈維樹先生解囊樂助成此勝因。(圓)見而隨喜。頓忘淺陋。敬為之序。
道光六年月在太簇人日苾芻尼悟德通圓書于孝圓庵之摩訶衍室
No. 905-C 南嶽大乘止觀序
兩浙路勸農使兼提點刑獄公事朝奉大
夫行尚書度支員外郎護軍借紫朱頔撰
鶴林示滅而來。賢聖應世者非一。咸以六度萬行通達大智。安住於法界。拔濟于群迷。金文寶軸具載於諸法之藏。若夫空一切法。證一切性。不於三界現其身意。達正覺之真源。顯毗盧之實相。則見乎南嶽大師之止觀也。大師靈山佛會之聖眾。三世化緣于衡岫。密承佛旨。親聽法音。總馬鳴．龍樹之心要。具菩提涅槃之了義。故著止觀上下二論。遣真妄於一念。明體相之無跡。空拳舒手無物可見。則止觀之理自是而顯。寂照其門由是而入。為出世之宗本。作佛種之導師。不歷僧祗直超聖位。嗟夫斯教雖大顯示啟來者。而人世未之普見。流於海外逮五百年。咸平中日本國僧寂照以斯教航海而來。復歸聖朝。天禧四年夏四月。
【現代漢語翻譯】 現代漢語譯本： 他的老師（智者大師）的著作竟然很少有人知道。這都是因為人們飲水卻不追溯水源，攀援樹木卻不知道根本的緣故啊。應當知道智者大師的五分法身是由他的老師所生。靈峰（靈峰宗論，明末清初高僧）說：『重視兒子而輕視父親，說的就是這種情況吧！』真寂寺的苾芻（bhiksu，比丘）源洪法師四處尋找這部論著，又購買到舊的刻板，看到其中的殘缺之處都校正無誤，打算重新補刻。恰好有海寧的沈維樹先生慷慨解囊，樂於幫助成就這殊勝的因緣。（圓）見到了這件事而隨喜讚歎，頓時忘記了自己的淺薄鄙陋，恭敬地為此作序。
道光六年歲在太簇（指農曆三月）人日（正月初七），苾芻尼（bhiksuni，比丘尼）悟德通圓書于孝圓庵的摩訶衍室（Mahayana，大乘）
No. 905-C 南嶽大乘止觀序
兩浙路勸農使兼提點刑獄公事朝奉大
夫行尚書度支員外郎護軍借紫朱頔撰
鶴林（指佛陀涅槃之地）示滅以來，賢聖應世的並非只有一位。他們都以六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）萬行通達大智，安住於法界，拔濟于眾多的迷惑者。金文寶軸（指珍貴的佛經）都記載在諸法之藏中。至於空一切法，證一切性，不在三界（欲界、色界、無色界）顯現其身意，通達正覺的真源，顯現毗盧（Vairocana，毗盧遮那佛）的實相，那麼就要看南嶽大師（慧思禪師）的止觀了。大師是靈山佛會（佛陀在靈鷲山上的法會）的聖眾，三世化緣于衡岫（衡山），秘密地承受佛旨，親自聽聞佛的法音，總攝馬鳴（Asvaghosa，佛教思想家）、龍樹（Nagarjuna，中觀學派創始人）的心要，具備菩提（bodhi，覺悟）涅槃（nirvana，寂滅）的了義。所以撰寫了止觀上下二論，在一念之間遣除真妄，闡明體相的無跡。空拳舒手，沒有東西可見，那麼止觀的道理自然就顯現了，寂照之門由此而入。是出世的宗本，是作佛種的導師，不經歷僧祗（asamkhya，無數），直接超越到聖位。唉，這種教法雖然大大地顯示出來，啓發後來者，但是人世間還沒有普遍地見到它。流傳到海外已經五百年了，咸平年間，日本國的僧人寂照把這種教法航海而來，又迴歸到聖朝。天禧四年夏四月。
【English Translation】 English version: His teacher's (Great Master Zhiyi) writings are rarely known. This is because people drink water without tracing its source, and climb trees without knowing their roots. It should be known that the Great Master Zhiyi's fivefold Dharmakaya (spiritual body) was born from his teacher. Lingfeng (Lingfeng Zonglun, a prominent monk in the late Ming and early Qing dynasties) said: 'Is this not a case of valuing the son while neglecting the father?' Bhiksu (monk) Yuanhong of Zhenji Temple searched everywhere for this treatise and purchased the old printing blocks. Seeing the damaged parts, he corrected them without error and planned to reprint them. Fortunately, Mr. Shen Weishu of Haining generously donated to help accomplish this auspicious cause. (Yuan) saw this and rejoiced, immediately forgetting his own shallowness and humbly wrote this preface.
In the sixth year of Daoguang, on the Renri (seventh day of the first month) in the month of Taicu (third lunar month), Bhiksuni (nun) Wude Tongyuan wrote this in the Mahayana (Great Vehicle) chamber of Xiaoyuan Nunnery.
No. 905-C Preface to the Great Vehicle Samatha-Vipassana of Nanyue
Zhu Di, serving as the Agricultural Extension Commissioner and concurrently the Criminal Justice Commissioner of Liangzhe Road, holding the title of Chaofeng Da
Fu, acting as the Assistant Minister of the Ministry of Revenue, holding the title of Hugun, and borrowing the purple robe, wrote this.
Since the Parinirvana (death) at Crane Grove (referring to the place where the Buddha passed away), there has been more than one sage who has appeared in the world. They all use the Six Paramitas (perfections: generosity, morality, patience, diligence, concentration, and wisdom) and myriad practices to attain great wisdom, abide in the Dharmadhatu (realm of reality), and liberate the multitude of the deluded. The golden scriptures and precious texts are all recorded in the treasury of all Dharmas (teachings). As for emptying all Dharmas and realizing all natures, not manifesting one's body and mind in the Three Realms (desire realm, form realm, formless realm), penetrating the true source of Right Enlightenment, and revealing the true form of Vairocana (the cosmic Buddha), then one must look to the Samatha-Vipassana (calm abiding and insight) of the Great Master of Nanyue (Zen Master Huisi). The Great Master is a holy member of the assembly at Vulture Peak (the Buddha's assembly on Vulture Peak), transforming beings in Hengxiu (Mount Heng) for three lifetimes, secretly receiving the Buddha's decree, personally hearing the Buddha's Dharma sound, encompassing the essential points of Asvaghosa (Buddhist philosopher) and Nagarjuna (founder of the Madhyamaka school), and possessing the complete meaning of Bodhi (enlightenment) and Nirvana (liberation). Therefore, he wrote the two treatises on Samatha-Vipassana, eliminating truth and falsehood in a single thought, and clarifying the tracelessness of essence and appearance. Emptying the fist and opening the hand, nothing can be seen, then the principle of Samatha-Vipassana will naturally be revealed, and the gate of stillness and illumination will be entered through this. It is the fundamental principle of transcending the world, and it is the guide for cultivating the Buddha-seed, not experiencing countless kalpas (asamkhya), directly transcending to the holy position. Alas, although this teaching is greatly revealed, inspiring those who come later, the world has not yet universally seen it. It has been circulating overseas for five hundred years. During the Xianping era, the Japanese monk Jikaku brought this teaching by sea and returned it to the holy court. In the fourth month of summer in the fourth year of Tianxi.
靈隱山天竺教主遵式將示生生之佛種。咸成上上之勝緣。乃俾刻其文。又復以序為請。重念如意稱珠已還合浦。虛室生白坐見法身。顧鉆仰之未至。抑稱讚之無取。但願一切信心見者能修。修者能證。對諸境而不動。于諸法而無染。一受不退。一得永得。盡未來際常與南嶽大師俱生。行如來事焉。
No. 905-D 南嶽禪師大乘止觀原序
天竺寺沙門 遵式 述
止觀用也。本乎明靜。明靜德也。本乎一性。性體本覺謂之明。覺體本寂謂之靜。明靜不二謂之體。體無所分則明靜安寄。體無不備則明靜斯在。語體則非一而常一。語德乃不二而常二。秪分而不分。秪一而不一耳。體德無改強名為萬法之性。體德無住強名為萬法之本。萬法者復何謂也。謂舉體明靜之所為也。何其然乎。良由無始本覺之明強照。照生而自惑謂之昏。無始無住之本隨緣。緣起而自亂謂之動。昏動既作。萬法生焉。捏目空花豈是他物。故云不變隨緣名之為心。隨緣不變名之為性。心。昏動也。性。明靜也。若知無始即明而為昏。故可了今即動而為靜。於是聖人見其昏動可即也。明靜可復也。故因靜以訓止。止其動也。因明以教觀。觀其昏也。使其究一念即動而靜。即昏而明。昏動既息。萬法自亡。但存乎明靜之體矣。是
【現代漢語翻譯】 現代漢語譯本：靈隱山天竺教主遵式（Zunshi，人名）將昭示生生不息的佛種，使之都成就最殊勝的因緣。於是命人將這些文字刻下來，又再三請求我為之作序。我深切地想到，如意寶珠已經物歸原主（合浦，地名），空寂的室內自然生出光明，端坐就能見到法身。只是恐怕自己鉆研仰慕還未達到，稱讚也無從談起。只希望一切有信心的見者能夠修行，修行者能夠證悟，面對各種境界而不動搖，對於各種法而不被污染。一旦接受就不會退轉，一旦獲得就永遠獲得。直到未來的盡頭，常常與南嶽大師（Nanyue Dashi，人名）一同降生，行持如來的事業。
南嶽禪師大乘止觀原序
天竺寺沙門 遵式 述
止觀是作用，根本在於明靜。明靜是德行，根本在於一性（Ekayana，佛教術語，指唯一的佛性）。性的本體本來就是覺悟，這叫做明。覺的本體本來就是寂靜，這叫做靜。明靜不二，這叫做體。體沒有可以分割的地方，那麼明靜安放在哪裡呢？體沒有不具備的，那麼明靜就在這裡。說體，就不是一而常常是一。說德，就不是二而常常是二。只是區分而不區分，只是一而不一罷了。體和德沒有改變，勉強稱之為萬法的性。體和德沒有停住，勉強稱之為萬法的本。萬法又是指什麼呢？是指整個體明靜所作為的。為什麼是這樣呢？因為從無始以來，本覺的光明強烈照耀，照耀產生而自己迷惑，這叫做昏。從無始以來，無住的本隨順因緣，因緣生起而自己擾亂，這叫做動。昏和動既然產生，萬法就產生了。揉眼睛所看到的空花，難道是其他的東西嗎？所以說不變隨緣叫做心，隨緣不變叫做性。心，就是昏動。性，就是明靜。如果知道無始就是明而成為昏，所以可以瞭解現在就是動而成為靜。於是聖人看到昏動可以即是，明靜可以恢復。所以因為靜來訓導止，停止它的動。因為明來教導觀，觀察它的昏。使他徹底明白一念就是動而靜，就是昏而明。昏動既然止息，萬法自然消亡，只存在明靜的體了。這就是。
【English Translation】 English version: Zunshi (name), the leader of Tianzhu Temple (temple name) on Lingyin Mountain (mountain name), will reveal the Buddha-seed of endless rebirths, enabling them all to achieve the most supreme causes and conditions. Therefore, he ordered these words to be engraved and repeatedly requested me to write a preface for it. I deeply contemplate that the Mani-pearl (Cintamani, Buddhist term) has already returned to its original owner (Hepu, place name), and light naturally arises in the empty room, allowing one to see the Dharmakaya (Dharmakāya, Buddhist term, the body of the Dharma) while sitting. However, I fear that my own research and admiration have not yet reached that level, and praise is out of the question. I only hope that all those who see this with faith can practice, and those who practice can attain enlightenment, remaining unmoved by all circumstances and unpolluted by all dharmas. Once accepted, one will not regress; once obtained, one will obtain it forever. Until the end of the future, may they always be reborn with Master Nanyue (Nanyue Dashi, name), and carry out the deeds of the Tathagata (Tathāgata, Buddhist term, 'the one who has thus come').
Original Preface to the Great Samatha-Vipassanā of Chan Master Nanyue
Written by Śrāmaṇa Zunshi of Tianzhu Temple
Samatha-Vipassanā (Śamatha-Vipassanā, Buddhist term, calming and insight meditation) is a function, rooted in clarity and stillness. Clarity and stillness are virtues, rooted in the One Nature (Ekayana, Buddhist term, the one Buddha-nature). The essence of the Nature is originally enlightenment, which is called clarity. The essence of enlightenment is originally tranquility, which is called stillness. Clarity and stillness are not two, which is called the substance (Tathata, Buddhist term, suchness). The substance has no place that can be divided, so where do clarity and stillness reside? The substance lacks nothing, so clarity and stillness are here. Speaking of the substance, it is not one, yet it is always one. Speaking of the virtues, they are not two, yet they are always two. It is merely divided and yet not divided, merely one and yet not one. The substance and virtues are unchanging,勉強 called the nature of all dharmas. The substance and virtues are without dwelling,勉強 called the origin of all dharmas. What are the myriad dharmas? They refer to what the entire substance of clarity and stillness brings about. Why is this so? Because from beginningless time, the light of original enlightenment shines strongly, and the shining gives rise to self-delusion, which is called darkness. From beginningless time, the non-abiding origin follows conditions, and the arising of conditions causes self-disturbance, which is called movement. Once darkness and movement arise, the myriad dharmas arise. Are the empty flowers seen by rubbing the eyes something else? Therefore, it is said that unchanging following conditions is called mind, and following conditions unchanging is called nature. Mind is darkness and movement. Nature is clarity and stillness. If one knows that from the beginningless is clarity that becomes darkness, then one can understand that the present is movement that becomes stillness. Therefore, the sages see that darkness and movement can be identified, and clarity and stillness can be restored. Therefore, they use stillness to instruct in Samatha (Śamatha, Buddhist term, calming meditation), to stop its movement. They use clarity to teach Vipassanā (Vipassanā, Buddhist term, insight meditation), to observe its darkness. To make him thoroughly understand that one thought is movement and stillness, is darkness and clarity. Once darkness and movement cease, the myriad dharmas naturally disappear, and only the substance of clarity and stillness remains. This is.
為圓頓。是為無作。是如來行。是照性成修。修成而用廢。誰論止觀體顯而性泯。亦無明靜。豁然誰寄。無所名焉。為示物旨歸。止成謂之解脫。觀成謂之般若。體顯謂之法身。是三即一。是一即三。如伊三點。如天三目。非縱橫也。非一異也。是為不思議三德。是為大般涅槃也。嗚呼。此法自鶴林韜光授大迦葉。迦葉授之阿難。阿難而下燈燈相屬至第十一馬鳴。鳴授龍樹。樹以此法寄言于中觀論。論度東夏。獨淮河慧文禪師解之授南嶽大師。南嶽從而照心。即復于性。獲六根清凈。位鄰乎聖。斯止觀之用驗矣。我大師惜其無聞後代。從大悲心出此數萬言。目為大乘止觀。亦名一乘。亦名曲示心要。分為三卷。初捲開止觀之解。次卷示止觀之行。解行備矣。猶目足焉。俾我安安不遷而運到清涼池。噫斯文也。歲月遼遠。因韜晦于海外。道將復行也。果咸平三祀日本國圓通大師寂照。錫背扶桑。杯泛諸夏。既登鄮嶺。解篋出卷。天竺沙門遵式首而得之。度支外郎朱公頔冠首序。出俸錢模板廣而行之。大矣哉斯法也。始自西傳。猶月之生。令復東返。猶日之升。素影圓暉終環回於我土也。因序大略以紀顯晦耳。
No. 905-E 大乘止觀釋要自序
大乘者心性之異名也。止觀者寂照之異名也。世顧離心
性別覓大乘。離止觀別談寂照。何異騎牛覓牛。丙丁童子求火乎。儒者之道有見而知之。有聞而知之。佛道亦然。北齊大師悟中論四句偈義。直接龍樹心印。一傳南嶽。再傳天臺。天臺述為摩訶止觀等書。由是止觀法門盛聞於世。頓．漸．不定三法並圓。乃南嶽所示。曲授心要。世皆罔聞。今試細讀。實為圓三止觀總綱。文不繁而義已備。獨慈雲懺主五百年後序而行之。迄今又將五百餘年。微言將絕。予愧不敏。未能聞道。姑效盲人摸象述為釋要。以助其傳。李石蘭．張孺含二居士集眾緣付梓大乘緣起為弁簡端。古吳蕅益沙門智旭謹識。
(序目皆照流通本所刻。分卷音釋依藏本故不同也)。
目錄(一)單子序(二)通尼序(三)朱序(四)原序(五)釋要序釋題初略標大綱二廣作分別(分五)一明止觀依止(從第一卷起至第三卷)二明止觀境界(從第三卷起至卷末止)三明止觀體狀(從第四卷初起)四明止觀斷得(第四卷)五明止觀作用三歷事指點
(前序三篇共五頁。卷一三十九頁。卷二四十五頁。卷三四十一頁。卷四六十一頁。後序二篇共四頁。文雖有四卷。修行大要在第四卷止觀體狀三十頁書。其餘前後三卷半文為學者開解決疑而已。)
No. 905
大乘止觀法門釋
要卷第一
明 古吳沙門智旭 述
夫佛祖授受不過以心印心。此心之體即是大乘。欲證大乘莫若止觀。止則不隨妄想而一相永凈。觀則不滯空寂而妙用恒興。頓了諸法。觸處皆通。可謂成菩提于彈指。功越僧祇。入法界于微塵。理絕份量者也。粵自大師曲授之後。韜晦海東。逮夫咸平復歸之時重暉斯土。不謂延至今時又將置諸高閣。習臺宗者尚多逐流而迷源。稟異傳者寧知探本而攝末。自惟闇昧解行俱荒。竊仰靈文飢渴方甚。是以輒忘固陋略辨旨歸。將釋法門大文為二。初題目。二入文。
△初中又二。初正釋題。二出師號。今初。
大乘止觀法門
總題六字。具有能起所起．能依所依．能通所通．能繇所繇．能簡所簡．能成所成．能詮所詮．能解所解八雙十六雙義。初能起者。所謂大乘梵語名摩訶衍。即是眾生自性清凈心。依此能起止觀法門。蓋眾生心性本來寂照。繇寂義故能起妙止。繇照義故能起妙觀也。二所起者。即止觀法門。乃三世諸佛背塵合覺之要術。良以眾生心性本來寂照。然但有性德未有修德。不覺念起而有無明。念起便成動相。違于本寂。無明便成昧相。違于本照。遂舉心性之全體而為阿梨耶識。名為業相。此則全真成妄。妄分能所。能名轉相。所名現相。三細既
【現代漢語翻譯】 現代漢語譯本
要卷第一
明 古吳沙門智旭 述
佛祖傳授，不過是以心印心。這心的本體就是大乘（Mahāyāna，廣大的交通工具，此處指佛教的最高教義）。想要證得大乘，最好莫過於止觀（Śamatha-Vipassanā，佛教的兩種修行方法，止是止息雜念，觀是觀察實相）。止，就是不隨逐虛妄的念頭，而達到一相永恒清凈的境界；觀，就是不滯留于空寂的狀態，而妙用恒常興起。如果能頓悟諸法實相，那麼觸及之處都暢通無礙。這可以說是于彈指間成就菩提（Bodhi，覺悟），功德超越無數僧祇（Asaṃkhya，極大的數字單位）。于微塵中入法界（Dharmadhātu，宇宙萬法的總稱），道理超越了任何度量。自從天臺智者大師巧妙傳授之後，止觀之法韜光養晦于海東（指朝鮮半島）。到了咸平年間復歸之時，才重放光彩于這片土地。沒想到延續到今天，又將它放置於高閣之上。學習天臺宗的人，大多逐流而迷失了源頭；稟承其他傳承的人，哪裡知道探求根本而統攝末節？我自認為愚昧無知，解門和行門都荒廢了，私下仰慕這靈妙的文字，如飢似渴。因此，我冒昧地忘記了自己的淺陋，略微辨析其宗旨歸趣。將解釋法門的大文分為兩部分：一是題目，二是入文。
△初中又二。初正釋題。二出師號。今初。
大乘止觀法門
總題六個字，具有能起和所起、能依和所依、能通和所通、能繇和所繇、能簡和所簡、能成和所成、能詮和所詮、能解和所解這八雙十六義。首先說能起，所謂大乘，梵語名摩訶衍（Mahāyāna），就是眾生自性清凈心。依靠這個才能生起止觀法門。因為眾生的心性本來就是寂靜而明照的，由於寂靜的意義，所以能生起妙止；由於明照的意義，所以能生起妙觀。其次說所起，就是止觀法門，乃是三世諸佛背離塵垢而契合覺悟的重要方法。實在是因為眾生的心性本來就是寂靜而明照的，然而只有本具的性德而沒有修習的功德，不覺念頭生起而有了無明（Avidyā，對事物真相的迷惑）。念頭生起就形成了動相，違背了本來的寂靜；無明就形成了昧相，違背了本來的明照。於是舉起心性的全體而成為阿梨耶識（Ālaya-vijñāna，第八識，藏識），名為業相。這就是全真成妄，虛妄地分出能和所。能名為轉相，所名為現相。三細（指業相、轉相、現相）既然...
【English Translation】 English version
Chapter 1
Composed by Śramaṇa Zhixu of Guwu in the Ming Dynasty
The transmission from Buddhas and Patriarchs is nothing more than the sealing of mind with mind. The substance of this mind is the Mahāyāna (the Great Vehicle, referring to the highest teachings of Buddhism). If you wish to realize the Mahāyāna, nothing is better than Śamatha-Vipassanā (calm abiding and insight meditation, the two main practices in Buddhism). Śamatha (止) means not following deluded thoughts and attaining a state of eternal purity in one aspect. Vipassanā (觀) means not being attached to emptiness and silence, and constantly arousing wonderful functions. If one suddenly understands all dharmas (laws, phenomena), then one will be unobstructed in all situations. It can be said that one achieves Bodhi (enlightenment) in an instant, with merit surpassing countless Asaṃkhyas (incalculable eons). Entering the Dharmadhātu (the realm of all phenomena) within a tiny dust mote, the principle transcends all measures. Since the Great Master (Zhiyi) skillfully transmitted this teaching, it was concealed in Hae Dong (Korea). When it returned during the Xianping era, it shone brightly again in this land. Unexpectedly, it is now being placed on a high shelf again. Those who study the Tiantai school mostly follow the current and lose sight of the source. Those who receive different transmissions, how can they know to explore the root and encompass the branches? I consider myself ignorant and lacking in both understanding and practice. I secretly admire these spiritual texts and am extremely hungry and thirsty for them. Therefore, I presumptuously forget my own limitations and briefly analyze the main points. I will divide the explanation of this Dharma gate into two parts: first, the title; second, the entry into the text.
△ The first part is further divided into two: first, the correct explanation of the title; second, the mention of the author. Now, the first.
The Mahāyāna Śamatha-Vipassanā Dharma Gate
The overall title of six characters possesses eight pairs and sixteen meanings of 'that which can arise' and 'that which is arisen', 'that which can rely' and 'that which is relied upon', 'that which can penetrate' and 'that which is penetrated', 'that by which one can rely' and 'that which one relies on', 'that which can simplify' and 'that which is simplified', 'that which can accomplish' and 'that which is accomplished', 'that which can express' and 'that which is expressed', 'that which can understand' and 'that which is understood'. First, regarding 'that which can arise', the so-called Mahāyāna, in Sanskrit called Mahāyāna, is the self-nature pure mind of sentient beings. Relying on this, the Śamatha-Vipassanā Dharma Gate can arise. Because the mind-nature of sentient beings is originally quiescent and illuminating. Due to the meaning of quiescence, wonderful Śamatha can arise. Due to the meaning of illumination, wonderful Vipassanā can arise. Second, regarding 'that which is arisen', it is the Śamatha-Vipassanā Dharma Gate, which is the essential technique for Buddhas of the three times to turn away from defilement and unite with enlightenment. It is truly because the mind-nature of sentient beings is originally quiescent and illuminating, but there is only inherent virtue and no cultivated virtue. Without realizing it, thoughts arise and there is Avidyā (ignorance, delusion about the true nature of reality). When thoughts arise, they form a dynamic aspect, which contradicts the original quiescence. Avidyā then forms a dark aspect, which contradicts the original illumination. Thus, the entire mind-nature is taken as the Ālaya-vijñāna (storehouse consciousness, the eighth consciousness), called the karma aspect. This is the complete transformation of truth into falsehood, falsely dividing into subject and object. The subject is called the transforming aspect, and the object is called the appearing aspect. The three subtle aspects (referring to the karma aspect, transforming aspect, and appearing aspect) being...
呈。六粗隨具。惑業苦三連環不息。苦極思本。返察苦源知苦無性。繇于惑業。惑業無性。有而非有惟是一心。諸妄永寂名之為止。知無性苦及與惑業。非有而有差別萬殊。洞明緣起亦惟一心。大用繁興名之為觀。此二皆依大乘自性清凈心而得起也。三能依者。即是止觀。謂繇意識能知名義故。聞說諸法自性寂靜本來無相。但以虛妄因緣非有似有。然復有即非有惟是一心。亦無心相可取。如是意識能解了故。攀緣永息說名為止。如理觀察說名為觀。當知修止觀者則是意識之功能也。四所依者。謂以大乘自性清凈心為依止故。依本寂義而修于止。依本照義而修于觀。當知修止觀者必以心性為所依也。五能通者。謂止觀法門。此復有三。以教為門能成聞慧。以行為門能成思慧。以理為門能成修慧。是中約分別性以修止觀。一往是教為門。約依他性以修止觀。一往是行為門。約真實性以修止觀。一往是理為門也。六所通者。謂大乘自性清凈心。此亦有三。所謂理乘隨乘得乘。一往為語。隨乘是觀門所通。得乘是止門所通。理乘是止觀不二門所通也。複次大乘亦可名能通。止觀亦可名所通。以教為乘通至相似止觀。以行為乘通至分真止觀。以理為乘通至究竟止觀也。七能繇者。謂大乘止觀。此復三義。大三義者謂大多勝。乘三
【現代漢語翻譯】 現代漢語譯本： 呈。六粗（指地、水、火、風、空、識六種粗顯的現象）隨之具備。迷惑、業力、痛苦三者如連環般循環不息。痛苦到了極點，就會思考痛苦的根源，反過來觀察痛苦的來源，就會知道痛苦本身並沒有自性。這是由於迷惑和業力造成的。迷惑和業力也沒有自性，說它有，卻又不是真實的存在，唯一是清凈一心。各種虛妄永遠止息，這叫做『止』。知道痛苦以及迷惑、業力都沒有自性，說它沒有，卻又顯現有千差萬別的現象，徹底明白緣起性空的道理，也唯一是清凈一心。清凈一心的廣大作用繁榮興盛，這叫做『觀』。這『止』和『觀』，都是依靠大乘自性清凈心而生起的。 三、能依者，就是指『止』和『觀』。因為依靠意識能夠識別名相和意義，所以聽聞解說諸法自性寂靜，本來沒有形相，只是因為虛妄的因緣，本來沒有卻好像有。然而說它有，卻又不是真實的存在，唯一是清凈一心，也沒有心相可以執取。像這樣，意識能夠理解明白，攀緣之心永遠止息，這叫做『止』。如實地觀察，這叫做『觀』。應當知道，修習『止觀』，正是意識的功能。 四、所依者，就是指以大乘自性清凈心作為依靠。依靠本自寂靜的意義來修習『止』，依靠本自照了的意義來修習『觀』。應當知道，修習『止觀』的人，必定以心性作為所依靠的根本。 五、能通者，是指『止觀』法門。這又有三種：以教法為門徑，能夠成就聞慧；以行為門徑，能夠成就思慧；以理為門徑，能夠成就修慧。其中，從分別性的角度來修習『止觀』，一般是教法為門徑；從依他性的角度來修習『止觀』，一般是行為門徑；從真實性的角度來修習『止觀』，一般是理為門徑。 六、所通者，是指大乘自性清凈心。這也有三種，就是理乘、隨乘、得乘。一般而言，隨乘是『觀』門所通達的，得乘是『止』門所通達的，理乘是『止觀』不二之門所通達的。另外，大乘也可以稱為能通，『止觀』也可以稱為所通。以教法為乘，通達相似的『止觀』；以行為乘，通達部分真實的『止觀』；以理為乘，通達究竟圓滿的『止觀』。 七、能由者，是指大乘『止觀』。這又有三種意義。大有三種意義，就是指大、多、勝。乘有三種
【English Translation】 English version: Presenting. The six coarse elements (referring to the six coarse phenomena of earth, water, fire, wind, space, and consciousness) are all present. Delusion, karma, and suffering are interconnected in an endless cycle. When suffering reaches its extreme, one contemplates its origin, and upon examining the source of suffering, one realizes that suffering itself has no inherent nature. This arises from delusion and karma. Delusion and karma also have no inherent nature; they exist, yet are not truly existent, being solely the pure mind. When all delusions are forever extinguished, it is called 'cessation' (止). Knowing that suffering, delusion, and karma have no inherent nature, and that while they appear to exist, they manifest in countless different forms, and thoroughly understanding the principle of dependent origination, one realizes that it is solely the pure mind. When the vast function of the pure mind flourishes, it is called 'contemplation' (觀). Both 'cessation' and 'contemplation' arise based on the self-nature pure mind of Mahayana. Third, the 'that which relies' refers to 'cessation' and 'contemplation'. Because consciousness can recognize names and meanings, one hears explanations that the self-nature of all dharmas is tranquil, originally without form, but due to false causes and conditions, they appear to exist when they do not. However, saying they exist, they are not truly existent, being solely the pure mind, and there is no mind-form to grasp. In this way, when consciousness can understand clearly, the mind of clinging ceases forever, and this is called 'cessation'. Observing according to the truth is called 'contemplation'. It should be known that practicing 'cessation and contemplation' is precisely the function of consciousness. Fourth, the 'that which is relied upon' refers to taking the self-nature pure mind of Mahayana as the basis of reliance. Relying on the meaning of original tranquility to practice 'cessation', and relying on the meaning of original illumination to practice 'contemplation'. It should be known that those who practice 'cessation and contemplation' must take the mind-nature as the fundamental basis of reliance. Fifth, the 'that which enables passage' refers to the 'cessation and contemplation' dharma gate. This again has three aspects: using the teachings as the gateway, one can achieve learning wisdom; using practice as the gateway, one can achieve thinking wisdom; using principle as the gateway, one can achieve cultivation wisdom. Among these, from the perspective of discriminative nature, practicing 'cessation and contemplation' is generally through the gateway of teachings; from the perspective of dependent nature, practicing 'cessation and contemplation' is generally through the gateway of practice; from the perspective of true nature, practicing 'cessation and contemplation' is generally through the gateway of principle. Sixth, the 'that which is passed through' refers to the self-nature pure mind of Mahayana. This also has three aspects, namely the principle vehicle, the following vehicle, and the attainment vehicle. Generally speaking, the following vehicle is what is attained through the 'contemplation' gate, the attainment vehicle is what is attained through the 'cessation' gate, and the principle vehicle is what is attained through the non-dual gate of 'cessation and contemplation'. Furthermore, Mahayana can also be called 'that which enables passage', and 'cessation and contemplation' can also be called 'that which is passed through'. Using the teachings as the vehicle, one passes through to similar 'cessation and contemplation'; using practice as the vehicle, one passes through to partially true 'cessation and contemplation'; using principle as the vehicle, one passes through to ultimate and complete 'cessation and contemplation'. Seventh, the 'that which is caused by' refers to Mahayana 'cessation and contemplation'. This again has three meanings. 'Great' has three meanings, which refer to great, numerous, and superior. 'Vehicle' has three
義者謂理隨得。止三義者謂止息義．停止義．不止止義。觀三義者謂觀穿義．觀達義．不觀觀義。眾生現前一念自性清凈心。體絕對待故大。具足諸法故多。無法可比故勝。性具三義名理乘。悟達三義名隨乘。契合三義名得乘。體此三義一心遍能。息滅見思塵沙無明幻惑名止息義。安住三諦不思議境名停止義。實無能息所息能停所停之殊名不止止義。了此一心三義遍能穿徹三惑蔽障名觀穿義。具知一境三諦平等差別因緣名觀達義。實無能穿所穿能達所達之殊名不觀觀義。惟此大乘止觀能繇圓教圓行圓理之門也。八所繇者。謂大乘法門三千性相俱名為法。即法能通複名為門。諸法之性非有．非無．非亦有無．非非有無。四句圓離。亡泯清凈。悉檀說之。得具四門四非定四。一一圓融。通為止觀之所繇也。若欲粗點示者。約染分分別性修止觀是繇空門。約染分依他性修止觀是繇有門。約染分真實性修止觀是繇亦有亦空門。約凈分三性修止觀是繇非有非空門。亦可約分別性是有門。約依他性是雙亦門。約真實性是空門。亦可一一性各論四門。以三性咸離四句鹹得四句說之故也。又修止是繇空門。修雙是繇有門。止觀雙行是繇雙亦門及雙非門。為令易解作此分別。得意為言。一門一切門。一切門一門。方是所繇大乘門也。九能
【現代漢語翻譯】 現代漢語譯本： 『義』指的是理隨之而得。『止』的三重含義是止息之義、停止之義、不止止之義。『觀』的三重含義是觀穿之義、觀達之義、不觀觀之義。眾生當下這一念的自性清凈心，其本體是絕對而無對待的，所以稱為『大』；具足一切諸法，所以稱為『多』；沒有其他事物可以與之相比，所以稱為『勝』。自性具足這三重含義，稱為『理乘』；領悟通達這三重含義，稱為『隨乘』；契合這三重含義，稱為『得乘』。體會這三重含義，一心就能周遍而起作用。息滅見惑、思惑、塵沙惑、無明惑這些虛幻的迷惑，稱為『止息義』；安住于空、假、中三諦不可思議的境界，稱為『停止義』；實際上沒有能止息和所止息、能停止和所停止的差別，稱為『不止止義』。明瞭這一心，其三重含義就能周遍而穿透見惑、思惑、塵沙惑的三重蔽障，稱為『觀穿義』；全面知曉一個境界中空、假、中三諦的平等差別因緣，稱為『觀達義』；實際上沒有能穿透和所穿透、能通達和所通達的差別，稱為『不觀觀義』。只有這大乘止觀能夠通過圓教、圓行、圓理的門徑來實現。 『八所繇』指的是，大乘法門的三千性相都稱為『法』，而『法』能夠通達，又稱為『門』。諸法的自性，既非有、也非無、也非亦有亦無、也非非有非無，這四句完全超越，泯滅一切而達到清凈。用悉檀（Siddhanta，成就之意）來解釋，就能具備四門（有門、空門、亦有亦空門、非有非空門）和四非定（非有門、非空門、非亦有亦空門、非非有非空門），每一個都圓融無礙，這都是止觀所依賴的。如果想要粗略地指點，從染分（不清凈的部分）來分別，依據分別性修止觀，就是依賴空門；從染分來分別，依據依他性修止觀，就是依賴有門；從染分來分別，依據真實性修止觀，就是依賴亦有亦空門；從凈分（清凈的部分）的三性來修止觀，就是依賴非有非空門。也可以從分別性來說是有門，從依他性來說是雙亦門，從真實性來說是空門。也可以每一性各自論述四門，因為三性都遠離四句，也都具備四句的說法。又，修止是依賴空門，修觀是依賴有門，止觀雙運是依賴雙亦門和雙非門。爲了容易理解才這樣分別，要領會其意。一門就是一切門，一切門就是一門，這才是所依賴的大乘之門。 『九能』
【English Translation】 English version: 'Yi' (義, meaning) refers to the principle that is attained accordingly. The three meanings of 'Zhi' (止, cessation) are the meaning of ceasing, the meaning of stopping, and the meaning of non-stopping. The three meanings of 'Guan' (觀, contemplation) are the meaning of penetrating through contemplation, the meaning of understanding through contemplation, and the meaning of non-contemplation. The self-nature pure mind of sentient beings in the present moment is absolute and without duality in its essence, hence it is called 'Great'; it possesses all dharmas, hence it is called 'Multitudinous'; there is nothing comparable to it, hence it is called 'Supreme'. The self-nature possesses these three meanings, which is called 'Principle Vehicle'; comprehending and understanding these three meanings is called 'Following Vehicle'; being in accord with these three meanings is called 'Attaining Vehicle'. Experiencing these three meanings, the one mind can universally function. Ceasing the illusions of views, thoughts, dust-like afflictions, and ignorance is called the 'Meaning of Ceasing'; abiding in the inconceivable realm of the three truths of emptiness, provisional existence, and the middle way is called the 'Meaning of Stopping'; in reality, there is no distinction between that which ceases and that which is ceased, that which stops and that which is stopped, hence it is called the 'Meaning of Non-Stopping'. Understanding this one mind, its three meanings can universally penetrate the three obscurations of the illusions of views, thoughts, and dust-like afflictions, which is called the 'Meaning of Penetrating through Contemplation'; fully knowing the equal and different causal conditions of the three truths of emptiness, provisional existence, and the middle way in one realm is called the 'Meaning of Understanding through Contemplation'; in reality, there is no distinction between that which penetrates and that which is penetrated, that which understands and that which is understood, hence it is called the 'Meaning of Non-Contemplation'. Only this Great Vehicle of cessation and contemplation can be realized through the gateways of perfect teaching, perfect practice, and perfect principle. 'Eight Dependencies' refers to the fact that the three thousand natures and characteristics of the Great Vehicle Dharma are all called 'Dharma', and 'Dharma' can lead to understanding, which is also called 'Gate'. The self-nature of all dharmas is neither existent, nor non-existent, nor both existent and non-existent, nor neither existent nor non-existent. These four statements are completely transcended, obliterating everything and attaining purity. Explaining it with Siddhantha (悉檀, accomplishment), one can possess the four gates (the gate of existence, the gate of emptiness, the gate of both existence and emptiness, and the gate of neither existence nor emptiness) and the four non-determinations (the gate of non-existence, the gate of non-emptiness, the gate of neither existence nor emptiness, and the gate of neither non-existence nor non-emptiness), each of which is perfectly integrated and unobstructed, all of which are what cessation and contemplation rely on. If one wants to roughly point it out, distinguishing from the defiled aspect, cultivating cessation and contemplation based on the discriminating nature is relying on the gate of emptiness; distinguishing from the defiled aspect, cultivating cessation and contemplation based on the dependent nature is relying on the gate of existence; distinguishing from the defiled aspect, cultivating cessation and contemplation based on the real nature is relying on the gate of both existence and emptiness; cultivating cessation and contemplation based on the three natures of the pure aspect is relying on the gate of neither existence nor emptiness. One can also say that the discriminating nature is the gate of existence, the dependent nature is the gate of both, and the real nature is the gate of emptiness. One can also discuss the four gates for each nature, because the three natures are all apart from the four statements and all possess the statements of the four statements. Furthermore, cultivating cessation relies on the gate of emptiness, cultivating contemplation relies on the gate of existence, and the dual practice of cessation and contemplation relies on the gate of both and the gate of neither. This distinction is made for easy understanding, and one should grasp its meaning. One gate is all gates, and all gates are one gate, which is the Great Vehicle gate that is relied upon. 'Nine Abilities'
簡者。謂大乘二字簡非諸餘止觀法門。十所簡者。謂止觀法門有于多種。若體真止入空觀。但能自度不能度人。不名大乘。若方便隨緣止出假觀。雖能度人不到究竟。若二止為方便得入息二邊分別止。二觀為方便得入中道第一義觀。一往說是大乘。然次第歷別則前二不高后一不廣。亦不名大。在因能運至果休息復不名乘。今依自性清凈心而為依止。即動而靜即昏而明。定慧力莊嚴。以此度眾生。盡未來際無二際想。方是大乘之止觀也。十一能成者。謂繇妙止觀力。克證大乘自性清凈平等一實之心。十二所成者。謂本源自性清凈心。大乘無上極果為妙止觀之所證得。因該果海果徹因源也。十三能詮者。總此六字皆是能詮。大能詮于體相用三絕待之義。乘能詮于從因至果自度度他之義。止能詮于會妄歸真之義。觀能詮于即體起用之義。法能詮于軌物任持之義。門能詮于就路通家之義。十四所詮者。謂即此字下所顯之義。能起吾人聞思修慧。十五能解者。謂識心明利故因文得義。不同牛羊眼視莫辨旨歸。十六所解者。謂名句文身是聞慧所行之境。乃至慧力殊勝故則能廣歷一切六塵諸境。悉于其中得見大乘止觀法門也。若欲五重說者。即是以法為名。自性清凈心為體。止觀為宗。除障得益為用。無上醍醐為相。
△二出
【現代漢語翻譯】 現代漢語譯本： 『簡』指的是『大乘』這兩個字，它區別于其他所有的止觀法門。所謂『十所簡』，是指止觀法門有很多種。如果只是體悟真諦，通過入空觀，雖然能夠自我解脫，卻不能幫助他人，這不能稱為大乘。如果只是方便地隨順因緣，通過出假觀，雖然能夠度化他人，卻不能達到究竟的境界。如果以二止（體真止和方便隨緣止）為方便，從而進入息二邊分別止；以二觀（入空觀和出假觀）為方便，從而進入中道第一義觀，從一方面來說，可以算是大乘。然而，如果次第分明，則前二者不夠高深，後者不夠廣博，也不能稱為『大』。如果在因地能夠運載眾生到達果地，到達果地后就停止不再前進，這也不能稱為『乘』。現在，我們依靠自性清凈心作為基礎，即動即靜，即昏即明，以定慧之力來莊嚴自身，以此來度化眾生，直到未來際都沒有二元對立的想法，這才是真正的大乘止觀。 所謂『十一能成』，是指通過妙止觀的力量，能夠證得大乘自性清凈平等一實之心。 所謂『十二所成』，是指本源自性清凈心，大乘無上極果，是妙止觀所證得的。因地包含果地，果地徹悟因地。 所謂『十三能詮』，是指這六個字（大乘止觀法門）都是能詮。『大』能夠詮釋體、相、用這三方面的絕待之義。『乘』能夠詮釋從因地到果地，自度度他的意義。『止』能夠詮釋會妄歸真的意義。『觀』能夠詮釋即體起用的意義。『法』能夠詮釋軌生物類，任持不失的意義。『門』能夠詮釋就路通家的意義。 所謂『十四所詮』，是指這六個字下面所顯現的意義，能夠啓發我們聞、思、修的智慧。 所謂『十五能解』，是指因為心識明利，所以能夠通過文字理解其意義，不像牛羊一樣，雖然用眼睛看卻不能分辨其旨歸。 所謂『十六所解』，是指名句文身是聞慧所行之境，乃至慧力殊勝，所以能夠廣泛地經歷一切六塵諸境，在其中得見大乘止觀法門。如果要用五重玄義來說明，就是以法為名，自性清凈心為體，止觀為宗，除障得益為用，無上醍醐為相。 △二出
【English Translation】 English version: 'Brief' refers to the two characters 'Mahayana' (大乘), which distinguish it from all other Samatha-Vipassana (止觀) practices. The 'ten that are distinguished' refer to the many kinds of Samatha-Vipassana practices. If one only realizes the truth through the contemplation of emptiness (入空觀), although one can liberate oneself, one cannot help others; this is not called Mahayana. If one only expediently follows conditions through the contemplation of provisional existence (出假觀), although one can liberate others, one cannot reach the ultimate state. If the two Samathas (體真止 and 方便隨緣止) are used as a means to enter the Samatha of ceasing discrimination of the two extremes (息二邊分別止), and the two Vipassanas (入空觀 and 出假觀) are used as a means to enter the contemplation of the Middle Way's First Principle (中道第一義觀), from one perspective, it can be considered Mahayana. However, if the order is distinct, the former two are not profound enough, and the latter is not broad enough; it cannot be called 'Great' (大). If, in the causal stage, one can transport beings to the fruition stage, but stops progressing after reaching the fruition stage, this cannot be called a 'Vehicle' (乘). Now, we rely on the self-nature pure mind (自性清凈心) as the foundation, being both moving and still, both dark and bright, adorned with the power of Samatha and Vipassana, using this to liberate sentient beings, without dualistic thoughts until the end of future eons; this is the true Mahayana Samatha-Vipassana. The 'eleven that can accomplish' refers to the power of wonderful Samatha-Vipassana, which can realize the Mahayana self-nature pure, equal, and one-real mind (自性清凈平等一實之心). The 'twelve that are accomplished' refers to the original source self-nature pure mind (本源自性清凈心), the supreme ultimate fruit of Mahayana, which is realized by wonderful Samatha-Vipassana. The causal ground encompasses the ocean of fruition, and the fruition penetrates the source of the cause. The 'thirteen that can express' refers to all six characters (大乘止觀法門) being able to express. 'Great' (大) can express the meaning of the three aspects of essence, characteristics, and function being beyond relativity (體相用三絕待之義). 'Vehicle' (乘) can express the meaning of self-liberation and liberating others from the causal stage to the fruition stage (從因至果自度度他之義). 'Samatha' (止) can express the meaning of converging delusion and returning to truth (會妄歸真之義). 'Vipassana' (觀) can express the meaning of arising function from essence (即體起用之義). 'Dharma' (法) can express the meaning of setting standards for beings and upholding without loss (軌物任持之義). 'Gate' (門) can express the meaning of reaching home by following the path (就路通家之義). The 'fourteen that are expressed' refers to the meaning revealed by these six characters, which can inspire our wisdom of hearing, thinking, and cultivating (聞思修慧). The 'fifteen that can understand' refers to being able to understand the meaning through the text because the mind is clear and sharp, unlike cattle and sheep who cannot distinguish the purpose even when they look with their eyes. The 'sixteen that are understood' refers to names, phrases, and words being the realm of hearing wisdom (聞慧), and even with outstanding wisdom power, one can widely experience all six sense objects (六塵諸境), and see the Mahayana Samatha-Vipassana Dharma Gate within them. If one wants to explain it with the five profound meanings, it is to take the Dharma as the name, the self-nature pure mind as the substance, Samatha-Vipassana as the doctrine, removing obstacles and gaining benefits as the function, and unsurpassed nectar as the characteristic. △2. Explanation
師號。
南嶽思大禪師曲授心要
師諱慧思。姓李氏。元魏南豫州武津人也。兒童時夢梵僧勉令入。道嘗于空冢及移托古城鑿穴棲身。除乞食緣。晝夜讀法華經。頂禮精勤不事寢息。久雨濕蒸舉身浮腫。忍心向經忽爾消磨。又夢普賢乘白象王摩頂。所摩頂上隱起肉髻。年十五出家受具。夢二十四僧為加羯磨圓滿戒法。因讀妙勝定經見讚美禪定。乃遍親禪學。后謁北齊慧文大師咨受口訣。授以觀心之法。坐禪達旦遂動八觸。因見三生行道之跡。夏竟將受歲。放身倚壁豁然大悟法華三昧。此後弘通大乘。初河南兗州。次郢州。次光州開岳寺。次大蘇山。每講大般若經時。為諸惡論師競以毒藥欲斷師命。師一心念般若。毒即為消。繇此發願造金字大品般若經及法華經。造畢制愿文一卷。命弟子智顗代講。至一心具萬行。忽有所疑。師曰。如汝疑者。乃大品次第意耳。未是法華圓頓旨也。吾昔于夏中一念頓證諸法現前。吾既身證不必有疑。顗問所證是十地耶。曰。吾一生望入銅輪。以領徒太早損己益他。但居鐵輪耳。后避地居南嶽。登祝融峰遇岳神會棋。神詣師曰師何來此。師曰求檀越一坐具地。神曰諾。師飛錫以定其處(今福嚴寺是)。神曰。師已佔福地。弟子當何所居。師即轉一石鼓下。逢平地而止(今岳君
【現代漢語翻譯】 現代漢語譯本
師號（對老師的尊稱）。
南嶽思大禪師曲授心要
師父法號慧思（Huisi），俗姓李，是元魏時期南豫州武津人。小時候夢見一位梵僧勉勵他入佛門。他曾經在荒涼的墳地和古城裡鑿洞居住，除了乞討食物外，日夜誦讀《法華經》，虔誠地頂禮膜拜，從不懈怠休息。一次，連綿的陰雨導致濕氣很重，全身浮腫，但他仍然忍著痛苦誦讀經書，不久腫脹便消退了。他又夢見普賢菩薩（Samantabhadra）乘坐白象為他摩頂，摩頂之處隆起肉髻。十五歲時出家受具足戒，夢見二十四位僧人為他授戒，圓滿了戒法。因為讀《妙勝定經》，見到其中讚美禪定的內容，便廣泛地向禪學大師請教。後來拜見北齊的慧文大師（Huiwen）請教口訣，慧文大師傳授他觀心之法。他坐禪直到天亮，遂產生八觸的境界，因此見到了過去三生修行的經歷。夏季結束將要受歲時，他放鬆身體靠在墻上，忽然大悟法華三昧。此後便弘揚大乘佛法。最初在河南兗州，後來到郢州，再到光州開岳寺，最後到大蘇山。每次講《大般若經》時，總有一些邪惡的論師用毒藥想要結束他的生命，但師父一心念誦般若，毒藥便自行消解。因此發願用金字書寫《大品般若經》和《法華經》，書寫完畢后寫了一篇愿文，讓弟子智顗（Zhiyi）代為講解。當講到『一心具萬行』時，智顗忽然有所疑惑。師父說：『你所疑惑的，是大品般若經次第的含義，還不是《法華經》圓頓的宗旨。我過去在夏天的一個念頭中頓悟，諸法顯現在眼前，我已經親身證悟，不必再有疑惑。』智顗問他所證悟的是十地菩薩的境界嗎？師父說：『我一生希望進入銅輪位，但因為過早地帶領徒弟，損己益他，只能停留在鐵輪位。』後來爲了躲避戰亂，隱居在南嶽。登上祝融峰時，遇到了岳神正在下棋。岳神問師父從哪裡來？師父說：『想向檀越（Danyue，施主）求一坐具之地。』岳神答應了。師父便飛錫杖來確定位置（就是現在的福嚴寺）。岳神說：『師父已經佔據了福地，我該住在哪裡呢？』師父便轉動一塊石鼓，石鼓滾下山，停在了一塊平地上（就是現在的岳君
【English Translation】 English version
Title of the Master.
Great Zen Master Huisi of Nanyue's Concise Instructions on the Essentials of the Mind
The Master's name was Huisi (慧思), his surname was Li (李), and he was from Wujin (武津) in Nanyuzhou (南豫州) during the Yuan Wei (元魏) dynasty. As a child, he dreamed of a Brahma monk encouraging him to enter the Buddhist path. He often dwelled in empty tombs and ancient cities, carving out caves to live in. Besides begging for food, he would read the Lotus Sutra day and night, prostrating diligently without rest. During a long period of rain, he became swollen with dampness, but he endured and continued to read the scriptures, and soon the swelling disappeared. He also dreamed of Samantabhadra (普賢) riding a white elephant and touching his head. A fleshy protuberance arose on the top of his head where he was touched. At the age of fifteen, he left home and received the full precepts. He dreamed that twenty-four monks administered the karma (羯磨) to him, completing the precepts. Because he read the Wonderful Victory Samadhi Sutra and saw its praise of dhyana (禪定), he sought out masters of dhyana everywhere. Later, he visited the Great Master Huiwen (慧文) of the Northern Qi (北齊) dynasty to inquire about the oral instructions. Huiwen taught him the method of observing the mind. He sat in meditation until dawn and experienced the eight touches. As a result, he saw the traces of his practice in three previous lives. At the end of summer, as he was about to receive the year's end precepts, he leaned against the wall and suddenly awakened to the Lotus Samadhi (法華三昧). From then on, he propagated the Great Vehicle teachings. He first stayed in Yanzhou (兗州), Henan (河南), then in Yingzhou (郢州), then in Kaiyue Temple (開岳寺) in Guangzhou (光州), and finally on Mount Dasu (大蘇山). Every time he lectured on the Great Perfection of Wisdom Sutra (Maha Prajna Paramita Sutra), evil debaters would try to end his life with poison. But the Master single-mindedly recited Prajna (般若), and the poison would dissolve. Because of this, he vowed to create a copy of the Great Perfection of Wisdom Sutra and the Lotus Sutra in gold letters. After completing them, he wrote a vow and had his disciple Zhiyi (智顗) lecture on it. When Zhiyi reached the passage 'one mind embodies myriad practices,' he suddenly had doubts. The Master said, 'What you doubt is the sequential meaning of the Great Perfection of Wisdom Sutra, not the perfect and sudden teaching of the Lotus Sutra. In one thought during the summer, I suddenly realized that all dharmas (諸法) are present before me. I have already personally realized this, so there is no need for doubt.' Zhiyi asked if what he had realized was the stage of the ten bhumis (十地). The Master said, 'My lifelong hope was to enter the Copper Wheel position, but because I led disciples too early, I harmed myself to benefit others, and can only remain in the Iron Wheel position.' Later, to avoid war, he lived in seclusion on Mount Nanyue (南嶽). When he climbed Mount Zhurong (祝融峰), he encountered the mountain deity playing chess. The deity asked the Master where he came from. The Master said, 'I wish to ask the danyue (檀越, benefactor) for a place to sit.' The deity agreed. The Master then flew his staff to determine the location (which is now Fuyan Temple (福嚴寺)). The deity said, 'Master has already occupied the blessed land, where should I live?' The Master then moved a stone drum, which rolled down the mountain and stopped on a flat piece of land (which is now the Yuejun
塑像猶在石鼓之上)。岳神乞戒。師即為說法要。師將順世。大集門學連日說法苦切寒心。乃曰。若有十人不惜身命常修法華．般舟．方等懺悔常坐苦行者。隨有所須吾自供給。如無此人吾當遠去。竟無答者。即展眾斂念將入寂。弟子靈辨不覺號哭。師訶之曰。惡魔出去。眾聖相迎。方論受生處。何驚吾耶。即端坐唱佛來迎。合掌而逝。顏色如生異香滿室。陳大建九年六月二十二日也。壽六十三。夏四十九。師身相挺特。耳有重輪。頂有肉髻。牛行象步。不倚不斜。平昔禦寒惟一艾衲。繒纊之屬一切不受。所居之處靈瑞重沓。供物嚴備瓶水自滿。有諸天童以為侍衛。或現形大小。或寂爾藏身。異香勝蹟不可勝記(已上出天臺山方外志)。今言思大禪師者。後人尊稱之辭。言曲授心要者。以觀心之要不過止觀體狀。今為遍決眾疑。故說前後諸文。又初文略說止觀義無不了。次文廣作分別皆是曲重開示也。按此法門唐末流散海外。有宋咸平三年日本國寂照持此本至。四明慈雲師得之為作序流通云。
△入文為三。初略標大綱。二廣作分別。三歷事指點。初中三。初一番問答泛標正法。第二番問答標宗大乘。第三番問答標示止觀。初中又二。初問。二答。今初。
有人問沙門曰。夫稟性斯質托修異焉。但匠有殊
【現代漢語翻譯】 現代漢語譯本： （他的）塑像仍然在石鼓之上）。岳神向他請求受戒。禪師就為他說法的要旨。禪師將要圓寂，召集所有門徒，連日說法，苦口婆心。於是說：『如果有人不惜身命，經常修習《法華經》、《般舟三昧》、方等懺悔，經常坐禪苦行，無論需要什麼，我都會供給。如果沒有這樣的人，我就要遠去了。』 最終沒有人回答。禪師就伸展身體，收攝心念，將要入寂。弟子靈辨忍不住號啕大哭。禪師呵斥他說：『惡魔出去！眾聖前來迎接，正在商議我受生的地方，你為何驚擾我呢？』 隨即端坐，口唱『佛來迎接』，合掌而逝。顏色如生，異香充滿房間。時間是陳朝大建九年六月二十二日，享年六十三歲，僧臘四十九年。禪師身形挺拔，耳朵有重輪，頭頂有肉髻，行走如牛如象，不偏不倚。平時禦寒只穿一件艾草做的粗布衣，絲綿之類的東西一概不接受。所居住的地方經常出現靈異祥瑞，供品齊備，瓶中的水自己滿溢。有諸天童子作為侍衛，有時顯現身形大小，有時寂靜地藏起身形。奇異的香氣和靈蹟，數不勝數（以上出自《天臺山方外志》）。現在所說的思大禪師，是後人尊稱他的話。所說的『曲授心要』，是因為觀心的要領，不過是止觀的體和狀。現在爲了普遍解決大眾的疑惑，所以說前後諸文。而且最初的文略說止觀的義理沒有不明白的，後面的文廣泛地作分別，都是委婉地、鄭重地開示。按照這個法門，唐朝末年流散到海外。有宋朝咸平三年，日本國寂照帶著這個版本來到，四明慈雲法師得到它，為它作序流通。
△入文分為三部分。首先簡略地標出大綱，其次廣泛地作分別，再次歷舉事例進行指點。第一部分中又分為三部分。首先一番問答，泛泛地標出正法；第二番問答，標明宗于大乘；第三番問答，標示止觀。第一部分中又分為兩部分。首先是提問，其次是回答。現在先說提問。
有人問沙門（出家修道的人）說：『稟受天性，擁有這樣的資質，寄託于修行，改變了原來的狀態。只是工匠有所不同』。
【English Translation】 English version: (His) statue still remains on the Stone Drum Mountain). The Yue God requested precepts from him. The Master then expounded the essentials of the Dharma. The Master was about to enter Parinirvana, gathering all his disciples and teaching the Dharma earnestly for days. Thereupon, he said, 'If there are ten people who do not spare their lives, constantly cultivate the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), the Pratyutpanna Samadhi (Banzhou Sanmei), practice repentance according to the Fangdeng (Vaipulya) teachings, and constantly engage in seated meditation and ascetic practices, I will provide whatever they need. If there are no such people, I shall depart far away.' In the end, no one answered. The Master then stretched out his body, collected his thoughts, and was about to enter Nirvana. The disciple Lingbian could not help but wail loudly. The Master rebuked him, saying, 'Evil demons, depart! All the saints are coming to welcome me, and are discussing where I will be reborn. Why do you disturb me?' Immediately, he sat upright, chanting 'The Buddha comes to welcome me,' joined his palms together, and passed away. His countenance was as if alive, and the room was filled with extraordinary fragrance. The time was the twenty-second day of the sixth month of the ninth year of the Da Jian era of the Chen Dynasty. He lived to the age of sixty-three, with forty-nine years as a monk. The Master's physique was tall and upright, his ears had double rings, and the top of his head had a fleshy protuberance (Uṣṇīṣa). He walked like an ox and an elephant, neither leaning nor slanting. Usually, he only wore a coarse cloth garment made of mugwort to keep out the cold, and would not accept anything made of silk or cotton. The place where he lived often manifested spiritual auspiciousness, the offerings were complete, and the water in the bottle would fill itself. There were celestial children as attendants, sometimes appearing in different sizes, sometimes silently hiding themselves. The extraordinary fragrances and spiritual traces are too numerous to recount (the above is from 'The Outer Records of Tiantai Mountain'). The Great Master Si that is spoken of now is a respectful term used by later generations. The 'secret transmission of the essentials of the mind' refers to the fact that the essentials of contemplating the mind are nothing more than the substance and form of cessation and contemplation (Śamatha-Vipaśyanā). Now, in order to universally resolve the doubts of the masses, the preceding and following texts are explained. Moreover, the initial text briefly explains that there is nothing that is not understood in the meaning of cessation and contemplation, and the subsequent texts extensively make distinctions, all of which are tactful and earnest instructions. According to this Dharma gate, it was scattered overseas at the end of the Tang Dynasty. In the third year of the Xianping era of the Song Dynasty, a Japanese monk named Jizhao brought this version, and the Master Ciyun of Siming obtained it and wrote a preface for its circulation.
△Entering the text is divided into three parts. First, briefly mark the outline; second, make extensive distinctions; and third, point out the events. The first part is divided into three parts. First, a series of questions and answers broadly marks the Proper Dharma; second, a series of questions and answers marks the Mahayana (Great Vehicle) as the doctrine; and third, a series of questions and answers indicates cessation and contemplation. The first part is divided into two parts. First is the question, and second is the answer. Now, first, the question.
Someone asked the Shramana (a wandering ascetic), saying, 'Having received nature and possessing such qualities, entrusting oneself to practice, changing the original state. It's just that the craftsmen are different.'
雕故器成不一。吾聞大德洞于究竟之理。鑑於玄廓之宗。故以䇿修冀聞正法爾。
沙門以勤息為義。乃出家之都名不改名性即指自性清凈心。一期果報五陰名質。有其質者必稟其性。所謂性相近也。所緣名托。造進為修。隨於染凈緣。成逆順二修。遂有十界差別之果。所謂習相遠也。匠喻師友。雕喻訓誨。器喻學人。秉教修行所克之果不一者。三乘七方便等種種差別也。究竟之理指本性言。玄廓之宗指妙修言。玄則不滯于淺近。廓則不局于偏隅。不滯不局乃名正法。蓋已密請大乘止觀法門矣。
△二答。
沙門曰。余雖幼染緇風少餐道味。但下愚難改。行理無沾。今辱子之問。莫知何說也。
此謙退以觀機也。染緇風餐道味。是明其習於正教。下愚難改是謙言。未臻行理繇行理無沾。所以不能懸鑒他心。莫知問者。欲何所說。然大師示居鐵輪已屬行位。今言無沾實謙辭耳。
△第二番問答亦二。初問。二答。今初。
外人曰。唯然大德。愿無憚勞。為說大乘行法。謹即奉持不敢遺忘。
未達惟心心遊理外名為外人。發大乘心求大乘法斯可與言大乘矣。
△二答。
沙門曰。善哉佛子。乃能發是無上之心。樂聞大乘行法。汝今即時已超二乘境界。況欲聞而行乎
【現代漢語翻譯】 現代漢語譯本：
雕琢過的器物完成後的形態各不相同。我聽說大德通曉究竟的真理，洞察玄妙深遠的宗旨，所以想通過請教來學習正法。 沙門以勤奮止息煩惱為要義。出家的地方都稱為不改名性，即指自性清凈心。一期的果報由五陰（色、受、想、行、識）構成，稱為質。有其質者必然稟賦其性，這就是所謂的『性相近也』。所緣稱為托，造作前進稱為修。隨著染污或清凈的因緣，成就逆修和順修兩種。於是就有了十法界差別的果報，這就是所謂的『習相遠也』。匠人比喻師友，雕琢比喻訓誨，器物比喻學人。秉持教法修行所證得的果實各不相同，是因為有三乘（聲聞乘、緣覺乘、菩薩乘）、七方便等種種差別。究竟之理指的是本性，玄廓之宗指的是微妙的修行。玄妙則不滯留在淺近之處，深遠則不侷限於偏狹的角落。不滯留不侷限才稱為正法。這實際上是委婉地請求開示大乘止觀法門。 △二、回答。 沙門說：『我雖然從小就出家，稍微品嚐過佛法的滋味，但下等愚鈍難以改變，在修行和道理上沒有什麼領悟。現在承蒙您的提問，實在不知道該說什麼。』 這是謙虛退讓以觀察對方的根機。『染緇風餐道味』，是表明他熟悉正教。『下愚難改』是謙虛之辭，『未臻行理』是因為『行理無沾』，所以不能懸空照見他人的心意。『莫知問者，欲何所說』，是不知道提問者想要問什麼。然而大師示現居住在鐵輪位，已經屬於行位，現在說『無沾』實在是謙辭。 △第二番問答也分為二：初問，二答。現在是初問。 外人說：『是的，大德，希望您不要怕辛苦，為我說說大乘的修行方法。我一定恭敬地奉行，不敢遺忘。』 未能通達唯心，心在理外遊走的人稱為外人。發起大乘之心，尋求大乘之法，這樣的人才可以與他談論大乘。 △二、回答。 沙門說：『說得好啊，佛子！竟然能發起這無上的心，樂於聽聞大乘的修行方法。你現在立刻就已經超越了二乘（聲聞乘和緣覺乘）的境界，更何況是想要聽聞並且去修行呢！』
【English Translation】 English version:
The shapes of carved objects vary. I have heard that the Greatly Virtuous Ones are thoroughly versed in the ultimate truth and have insight into the profound and far-reaching principles. Therefore, I wish to learn the true Dharma through inquiry. 『Shramana』 (Buddhist monk) takes diligent cessation [of afflictions] as its meaning. The place of renunciation is called 『unchanging name-nature,』 which refers to the self-nature pure mind. The karmic retribution of a lifetime is composed of the five skandhas (form, feeling, perception, volition, and consciousness), called 『substance.』 Those who have substance must be endowed with nature, which is what is meant by 『natures are similar.』 What is conditioned is called 『support.』 Creating progress is called 『cultivation.』 Depending on defiled or pure conditions, one achieves two kinds of cultivation: adverse and favorable. Thus, there are the different karmic retributions of the Ten Realms, which is what is meant by 『habits are different.』 The craftsman is a metaphor for teachers and friends, carving is a metaphor for instruction, and the object is a metaphor for the student. The fruits attained by upholding the teachings and practicing are different because there are the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), the Seven Expedient Means, and other such distinctions. The ultimate truth refers to the inherent nature, and the profound and far-reaching principles refer to the subtle cultivation. 『Profound』 means not being stuck in the shallow and near, and 『far-reaching』 means not being limited to a partial corner. Not being stuck and not being limited is called the true Dharma. This is actually a subtle request to be taught the Great Vehicle』s Shamatha-Vipassana (止觀) Dharma gate. △2. The Answer. The Shramana (沙門) said, 『Although I have been a monk since childhood and have tasted the flavor of the Dharma, my inferior dullness is difficult to change, and I have no understanding of practice and principle. Now, I am honored by your question, but I do not know what to say.』 This is a humble retreat to observe the other person's capacity. 『Dyed in the black wind and tasted the flavor of the Way』 indicates that he is familiar with the true teachings. 『Inferior dullness is difficult to change』 is a humble statement. 『Not yet attained to practice and principle』 is because 『no understanding of practice and principle,』 so he cannot suspend judgment and see into the minds of others. 『Do not know what the questioner wants to say』 means he does not know what the questioner wants to ask. However, the Great Master's manifestation of residing in the Iron Wheel position already belongs to the stage of practice, so saying 『no understanding』 is actually a humble statement. △The second exchange of questions and answers is also divided into two parts: first the question, then the answer. Now is the first question. The Outsider (外人) said, 『Yes, Greatly Virtuous One, I hope you will not be afraid of hardship and will explain the practice methods of the Great Vehicle (大乘). I will respectfully uphold them and dare not forget them.』 Those who have not understood the only-mind and whose minds wander outside of principle are called outsiders. Those who have aroused the mind of the Great Vehicle and seek the Dharma of the Great Vehicle can be spoken to about the Great Vehicle. △2. The Answer. The Shramana (沙門) said, 『Well said, Buddha-son! You are able to arouse this unsurpassed mind and are happy to hear the practice methods of the Great Vehicle. You have now immediately transcended the realm of the Two Vehicles (聲聞乘 and 緣覺乘), let alone wanting to hear and practice!』
。然雖發是勝心。要藉行成其德。但行法萬差。入道非一。今且依經論為子略說大乘止觀二門。依此法故速能成汝之所愿也。
能發大心便名佛子。以其堪紹佛位故也。昔有羅漢畜一沙彌。沙彌忽發大心。師即讓令前行。故知一念發心實超二乘境界。然既發勝心。尤須勝行。行雖萬別止觀為要。以止觀二門能攝能生一切行故。
△第三番問答亦二。初問。二答。今初。
外人曰。善哉愿說。充滿我意。亦使餘人展轉利益。則是傳燈不絕為報佛恩。
佛以度生為事。惟有傳法能報佛恩。此正大乘自利利他之深心也。
△二答。
沙門曰。諦聽善攝。為汝說之。所言止者。謂知一切諸法從本已來。性自非有不生不滅。但以虛妄因緣故非有而有。然彼有法有即非有。唯是一心體無分別。作是觀者能令妄念不流。故名為止。所言觀者。雖知本不生今不滅。而以心性緣起不無虛妄世用。猶如幻夢非有而有。故名為觀。
先誡諦聽令生聞慧。又誡善攝令生思慧。以階修慧也。梵語奢摩他。此翻為止。而有三別。一體真止。二方便隨緣止。三息二邊分別止。就一一止各有三義。體真止。止息見思。停止真諦。見思真諦如水與冰同一濕性。性則不當止與不止也。方便隨緣止。止息塵沙。停
【現代漢語翻譯】 現代漢語譯本：雖然發起這種殊勝的心，還要憑藉修行來成就其德行。然而修行的方法千差萬別，入道的途徑也不止一條。現在我且依據經論，為你簡略地說說大乘的止觀二門。依靠這個方法，就能迅速成就你所希望的。
能夠發起大菩提心，便可稱為佛子，因為他堪能繼承佛位。過去有一位阿羅漢蓄養一個小沙彌，沙彌忽然發起大菩提心，師父就謙讓地讓他走在前面。所以說，一念發起菩提心，實在超越了二乘（聲聞、緣覺）的境界。既然發起了殊勝的心，尤其需要殊勝的修行。修行雖然千差萬別，但止觀最為重要，因為止觀二門能夠攝持、生起一切修行。
△第三番問答也分為兩部分。首先是提問，然後是回答。現在先說提問。
外人說：『太好了，希望您能講說，以充滿我的心意，也使其他人輾轉得到利益。這樣就能使佛法像燈一樣傳遞下去，永不熄滅，以此來報答佛恩。』
佛以度化眾生為事業，只有傳法才能報答佛恩。這正是大乘自利利他的深刻用心。
△下面是回答。
沙門說：『仔細聽，好好領會，我為你解說。所說的『止』（奢摩他，Samatha），是指了知一切諸法從本來就是如此，其自性並非實有，不生不滅，只是因為虛妄的因緣，所以非有而有。然而那所謂的『有』，其存在的當下即是非有。唯一是心體的無分別性。這樣觀照，能使妄念不再流散，所以稱為『止』。所說的『觀』（毗婆舍那，Vipassana），雖然知道諸法本來不生，現在不滅，但由於心性的緣起，並非沒有虛妄的世俗作用，猶如幻象夢境，非有而有，所以稱為『觀』。
先告誡要仔細聽，使生起聞慧；又告誡要好好領會，使生起思慧，以此來進階到修慧。梵語『奢摩他』（Samatha），這裡翻譯為『止』，而有三種區別：一是體真止，二是方便隨緣止，三是息二邊分別止。就每一種止，各有三種含義。體真止，止息見思惑，停止於真諦。見思惑和真諦，如同水與冰，具有相同的濕性，就其本性而言，不應當說止與不止。方便隨緣止，止息塵沙惑，停
【English Translation】 English version: Although one generates this supreme mind, one must rely on practice to perfect its virtue. However, the methods of practice are myriad, and the paths to enlightenment are not singular. Now, I will briefly explain the two gates of Samatha-Vipassana (止觀) of the Mahayana (大乘) tradition, based on the sutras and treatises. By relying on this method, you can quickly fulfill your wishes.
One who can generate the great Bodhi mind (大菩提心) is called a 'Buddha-child' (佛子), because they are capable of inheriting the Buddha's position. In the past, there was an Arhat (羅漢) who kept a novice monk (沙彌). The novice monk suddenly generated the great Bodhi mind, and the teacher humbly allowed him to walk in front. Therefore, it is known that a single thought of generating the Bodhi mind truly surpasses the realm of the Two Vehicles (二乘) (Śrāvakayāna (聲聞乘) and Pratyekabuddhayāna (緣覺乘)). Since one has generated the supreme mind, one especially needs supreme practice. Although the practices are myriad, Samatha-Vipassana (止觀) is the most important, because the two gates of Samatha-Vipassana (止觀) can encompass and generate all practices.
△ The third set of questions and answers is also divided into two parts. First, the question, then the answer. Now, the first.
The outsider said: 'Excellent, I hope you can explain it to fill my mind, and also enable others to benefit from it through transmission. This will make the Dharma (法) like a lamp passed on continuously, never extinguished, to repay the Buddha's kindness.'
The Buddha takes the liberation of sentient beings as his task, and only transmitting the Dharma (法) can repay the Buddha's kindness. This is precisely the profound intention of the Mahayana (大乘) to benefit oneself and others.
△ The following is the answer.
The Śramaṇa (沙門) said: 'Listen carefully and comprehend well, and I will explain it to you. What is called 'Samatha' (止) (Śamatha (奢摩他)), refers to knowing that all dharmas (諸法) have been like this from the beginning, their nature is not real, neither arising nor ceasing, but only because of false causes and conditions, so they are non-existent yet exist. However, that so-called 'existence' is non-existent at the very moment of its existence. Only the non-discriminating nature of the mind-essence exists. Observing in this way can prevent deluded thoughts from flowing, so it is called 'Samatha' (止). What is called 'Vipassana' (觀) (Vipassanā (毗婆舍那)), although knowing that dharmas (諸法) originally do not arise and do not cease now, because of the dependent arising of the mind-nature, there are indeed false worldly functions, like illusions and dreams, non-existent yet exist, so it is called 'Vipassana' (觀).'
First, I admonish you to listen carefully, so that wisdom from hearing arises; then I admonish you to comprehend well, so that wisdom from thinking arises, in order to advance to wisdom from practice. The Sanskrit word 'Śamatha' (奢摩他) is translated here as 'cessation' (止), and there are three distinctions: first, cessation in the true nature (體真止); second, expedient cessation following conditions (方便隨緣止); and third, cessation of discrimination between the two extremes (息二邊分別止). For each type of cessation, there are three meanings. Cessation in the true nature (體真止) ceases the delusions of views and thoughts (見思惑), stopping at the true reality (真諦). The delusions of views and thoughts (見思惑) and the true reality (真諦) are like water and ice, having the same wet nature; in terms of their nature, one should not speak of cessation or non-cessation. Expedient cessation following conditions (方便隨緣止) ceases the delusions like dust and sand (塵沙惑), stopping
止俗諦。塵沙俗諦亦如冰水。性非止與不止也。息二邊分別止。止息無明。停止中諦。無明中諦亦如冰水。性非止與不止也。謂知一切諸法等者。知之一字即所謂作是觀之觀字。乃繇觀以入止也。一切諸法遍指十界十如權實性相。所謂因緣所生法也。從本已來性自非有不生不滅。所謂我說即是空也。十界俱空。不同但空而已。但以虛妄因緣故非有而有。所謂亦名為假名也。十界互具不同偏假而已。然彼有法有即非有。唯是一心體無分別。所謂亦名中道義也。法法皆中。不同但中而已。觀即空故。令界內外見思妄念不流。觀即假故。令界內外塵沙妄念不流。觀即中故。令界內外無明妄念不流。為令易解次第分別。得意為語。三止圓在一心之中。故為大乘止門。梵語毗缽舍那。此翻為觀。亦有三別。一從假入空觀。二從空入假觀。三中道第一義觀。就一一觀亦各三義。從假入空觀。穿見思觀達真諦。見思真諦性元非二。不當觀與不觀。從空入假觀。穿塵沙觀達俗諦。塵沙俗諦性元非二。不當觀與不觀。中道妙觀觀。穿無明觀達中諦。無明中諦性元非二。不當觀與不觀也。此示觀文與止稍別。前約因緣所生。即空假中以明妙止。則三妙觀已在其中。但是就事顯理攝末歸本。譬如大佛頂經所明。陰入處界皆如來藏也。今言雖知
本不生今不滅。即牒上文全事即理言之。所謂隨緣即不變也。而以心性緣起不無虛妄世用。猶如幻夢非有而有。乃即指彼一切諸法隨拈一法無非緣起法界。所謂不變隨緣。即性具相。俱體俱用。譬如大佛頂經所明。如來藏中七大互融。方為大乘觀門也。夫以背塵合覺。所有三止三觀總名為止。全體起用。所有即寂即照總名為觀。既非歒對之功。永異偏小之旨。得此意已廣悔下文染凈三性若豎若橫。種種止觀從始至終罔非圓極。方知智者大師遍立十境。備論十乘。要不出於此矣。秪緣根有利鈍。致使說有詳略。何容重子而反輕父哉。初略標綱要竟。
△二廣作分別二。初重問。二詳答。今初。
外人曰。余解昧識微。聞斯未能即悟。愿以方便更為開示。
△二詳答三。初許說。二立科。三解釋。今初。
沙門曰。然。更當為汝廣作分別。亦令未聞尋之取悟也。
△二立科。
就廣分別止觀門中作五番建立。一明止觀依止。二明止觀境界。三明止觀體狀。四明止觀斷得。五明止觀作用。
一明止觀依止。有兩卷半文。即慈雲所謂初捲開止觀之解者也。二明止觀境界至五明止觀作用。有卷半文。即慈雲所謂次卷示止觀之行者也。次第者。依止即迷悟之源。繇迷故有三性境界差別
【現代漢語翻譯】 現代漢語譯本：本性不生，所以現在也不會消滅。這直接對應了上文所說的全部內容，從理上來說，就是所謂的『隨緣即不變』。然而，由於心性的緣起，世俗的運用不免有虛妄之處，就像幻夢一樣，並非真實存在卻又顯現存在。因此，直接指出一切諸法，隨便拈起一個法，無一不是緣起法界，這就是所謂的『不變隨緣』，即性具相，本體和作用同時具備。比如《大佛頂經》所闡明的，如來藏（Tathagatagarbha，一切眾生皆具的佛性）中七大（地、水、火、風、空、見、識）互相融合，才是大乘（Mahayana，佛教的一個主要分支）的觀門。背離塵世的迷惑，契合覺悟的真理，所有的三止（體真止、方便隨緣止、息二邊分別止）和三觀（空觀、假觀、中道觀）總稱為止，是全體起用。所有的即寂即照總稱為觀。這既不是對立的功夫，也永遠不同於偏頗狹小的宗旨。領會了這個意思，就會明白下文所說的染凈三性，無論是豎說還是橫說，種種止觀，從始至終沒有不是圓滿究竟的。這才知道智者大師（智顗，天臺宗的實際創始人）普遍設立十境（陰、界、入、食、處、世間、見、戒、道、果），詳細論述十乘觀法（觀不可思議境、起慈悲心、嚴持禁戒、破法遍、修止觀、正觀助開、知位次、能安忍、離法愛、不增進），最終都沒有超出這個範圍。只是因為眾生的根器有利鈍之分，才使得說法有詳細和簡略的區別，怎麼能因為重視兒子反而輕視父親呢？最初的略標綱要到此結束。 二、廣泛地進行分別，分為兩個部分。首先是重新提問，然後是詳細回答。現在是重新提問。 外人說：『我的理解淺薄，聞聽這些道理還不能立刻領悟。希望您能用更方便的方法再次開示。』 詳細回答分為三個部分。首先是允許解說，然後是建立科判，最後是解釋說明。現在是允許解說。 沙門說：『好的。我應當為你廣泛地進行分別，也讓那些沒有聽過的人能夠尋思而領悟。』 建立科判。 在廣泛分別止觀門中，建立五個方面的內容：一、闡明止觀的依止；二、闡明止觀的境界；三、闡明止觀的體狀；四、闡明止觀的斷得；五、闡明止觀的作用。 闡明止觀的依止，有兩卷半的文字，就是慈雲（可能是指慈雲遵式）所說的初捲開啟止觀的解釋。闡明止觀的境界到闡明止觀的作用，有一卷半的文字，就是慈雲所說的次卷展示止觀的修行。次第是，依止是迷悟的根源，因為迷惑，所以有三性境界的差別。
【English Translation】 English version: The fundamental nature does not arise, so it will not perish now. This directly corresponds to everything stated above, and from the perspective of principle, it is what is called 'following conditions without changing.' However, due to the arising of mind-nature, worldly applications inevitably have aspects of illusion, like a dream, not truly existent yet appearing to exist. Therefore, it directly points to all dharmas, picking up any single dharma, none is not the arising of the dharma realm. This is what is called 'unchanging while following conditions,' that is, the nature possesses characteristics, the essence and function are simultaneously present. For example, as explained in the Surangama Sutra, the mutual fusion of the Seven Great Elements (earth, water, fire, wind, space, perception, consciousness) within the Tathagatagarbha (the Buddha-nature inherent in all beings) is the gateway to the Mahayana (a major branch of Buddhism) perspective. Turning away from the defilements of the world and uniting with the awakening of truth, all the Three Stoppings (Stopping of True Nature, Stopping by Expediently Following Conditions, Stopping of Differentiated Views of Two Extremes) and Three Contemplations (Contemplation of Emptiness, Contemplation of Provisional Existence, Contemplation of the Middle Way) are collectively called Stopping, which is the entire essence giving rise to function. All of the stillness and illumination are collectively called Contemplation. This is neither an antagonistic effort nor ever the same as a biased and narrow purpose. Understanding this meaning, one will realize that the three natures of purity and defilement mentioned below, whether described vertically or horizontally, all kinds of Stopping and Contemplation, from beginning to end, are all complete and ultimate. Only then will one know that Great Master Zhiyi (智顗, the de facto founder of the Tiantai school) universally established the Ten Objects (Skandhas, Realms, Entrances, Food, Places, World, Views, Precepts, Path, Fruit) and extensively discussed the Ten Vehicles of Contemplation (Contemplating the Inconceivable Realm, Arousing Compassionate Mind, Strictly Upholding Precepts, Breaking Through the Dharma, Cultivating Stopping and Contemplation, Correct Contemplation Aiding Opening, Knowing the Stages, Being Able to Endure, Separating from Love of Dharma, Not Increasing Progress), ultimately none of them exceed this scope. It is only because beings' capacities have sharp and dull differences that the teachings have detailed and brief distinctions. How can one value the son and despise the father? 2. Broadly making distinctions, divided into two parts. First, re-questioning; second, detailed answering. Now is the first. The outsider said: 'My understanding is shallow, and hearing these principles I cannot immediately comprehend. I hope you can use a more convenient method to explain again.' Detailed answering is divided into three parts. First, permitting explanation; second, establishing categories; third, explaining and illustrating. Now is the first. The Shramana said: 'Good. I should broadly make distinctions for you, and also allow those who have not heard to contemplate and comprehend.' Establishing categories. Within the broad distinctions of the Stopping and Contemplation gate, establish five aspects: 1. Clarifying the reliance of Stopping and Contemplation; 2. Clarifying the realm of Stopping and Contemplation; 3. Clarifying the substance of Stopping and Contemplation; 4. Clarifying the severance and attainment of Stopping and Contemplation; 5. Clarifying the function of Stopping and Contemplation. Clarifying the reliance of Stopping and Contemplation has two and a half scrolls of text, which is what Ciyun (possibly referring to Ciyun Zunshi) called the initial scroll opening the explanation of Stopping and Contemplation. Clarifying the realm of Stopping and Contemplation to clarifying the function of Stopping and Contemplation has one and a half scrolls of text, which is what Ciyun called the subsequent scroll showing the practice of Stopping and Contemplation. The order is that reliance is the source of delusion and enlightenment, and because of delusion, there are differences in the three natures and realms.
。繇有所觀境故。得辨止觀體狀。繇修止觀。便有斷得。繇得體故。便有作用也。
△三解釋。即為五。初明止觀依止(至)五明止觀作用。初中二。初分科。二各釋。今初。
就第一依止中復作三門分別。一明何所依止。二明何故依止。三明以何依止。
△二各釋。即為三。初明何所依止(至)三明以何依止。初中二。初標列。二釋成。今初。
初明何所依止者。謂依止一心以修止觀也。就中復有三種差別。一出衆名。二釋名義。三辨體狀。
先標一心。次列三別也。一心即指吾人現前一念介爾之心。其性元與諸佛及眾生等。所謂三無差別。蓋既全真成妄。即復全妄是真。故名一心。非於妄心之外別立一真心也。譬如指即波之水性即漚之海性耳。
△二釋成。即為三。初出衆名。二釋名義。三辨體狀。今初。
初出衆名者。此心即是自性清凈心。又名真如。亦名佛性。複名法身。又稱如來藏。亦號法界。複名法性。如是等名無量無邊。故言眾名。
此略列七種名以為釋義之本也。
△二釋名義三。初標章。二廣釋。三結成。今初。
次辨釋名義。
△二廣釋為七。初釋自性清凈心(至)七釋法性。今初。
問曰。云何名為自性清凈心耶
【現代漢語翻譯】 現代漢語譯本：因為有所觀察的境界，才能辨別止觀的體和相狀。因為修習止觀，便能有所斷除和證得。因為證得了止觀的體，便能產生作用。
△三、解釋。分為五個方面：首先闡明止觀的依止（到）第五闡明止觀的作用。首先是第一個方面，止觀的依止，又分為兩部分：第一部分是分科，第二部分是分別解釋。現在開始第一部分。
關於第一個依止方面，又分為三個門來分別：第一，闡明依止什麼；第二，闡明為什麼依止；第三，闡明用什麼來依止。
△二、分別解釋。分為三個方面：第一，闡明依止什麼（到）第三，闡明用什麼依止。首先是第一個方面，闡明依止什麼，又分為兩部分：第一部分是標列，第二部分是解釋說明。現在開始第一部分。
首先闡明依止什麼，就是依止一心來修習止觀。其中又有三種差別：第一，列出各種名稱；第二，解釋名稱的含義；第三，辨別體的相狀。
先標出『一心』，再列出三種差別。『一心』是指我們當下這一念微小的心，它的本性原本與諸佛和眾生平等，這就是所謂的『三無差別』。因為它既完全由真而成妄，也就完全由妄而顯真，所以叫做『一心』。而不是在妄心之外另外設立一個真心。譬如，指頭就是波浪的水性，水泡就是大海的海性一樣。
△二、解釋說明。分為三個方面：第一，列出各種名稱；第二，解釋名稱的含義；第三，辨別體的相狀。現在開始第一部分。
首先，列出各種名稱：這個心就是自性清凈心，又名真如（指事物本來的、真實不虛的性質），也叫佛性（成佛的可能性或內在根據），又名法身（佛的真身，即佛所證的真理），又稱如來藏（一切眾生皆具有的如來智慧德相），也號法界（諸法的本體或境界），又名法性（諸法所具有的性質）。像這樣的名稱，無量無邊，所以說是『眾名』。
這裡簡略地列出七種名稱，作為解釋含義的根本。
△二、解釋名稱的含義，分為三個方面：第一，標出綱要；第二，詳細解釋；第三，總結歸納。現在開始第一部分。
其次，辨別解釋名稱的含義。
△二、詳細解釋，分為七個方面：第一，解釋自性清凈心（到）第七，解釋法性。現在開始第一部分。
問：什麼是自性清凈心呢？
【English Translation】 English version: Because there is a realm to observe, one can distinguish the substance and characteristics of Śamatha-Vipassanā (止觀). Because of practicing Śamatha-Vipassanā, one can have severance and attainment. Because of attaining the substance, there will be function.
△3. Explanation. It is divided into five aspects: First, clarifying the reliance of Śamatha-Vipassanā (to) Fifth, clarifying the function of Śamatha-Vipassanā. The first aspect, the reliance of Śamatha-Vipassanā, is further divided into two parts: The first part is categorization, and the second part is separate explanations. Now we begin with the first part.
Regarding the first aspect of reliance, it is further divided into three sections: First, clarifying what to rely on; second, clarifying why to rely on; third, clarifying with what to rely on.
△2. Separate explanations. It is divided into three aspects: First, clarifying what to rely on (to) Third, clarifying with what to rely on. The first aspect, clarifying what to rely on, is further divided into two parts: The first part is labeling, and the second part is explanatory completion. Now we begin with the first part.
First, clarifying what to rely on, is to rely on the One Mind to practice Śamatha-Vipassanā. Within this, there are three kinds of differences: First, listing various names; second, explaining the meanings of the names; third, distinguishing the characteristics of the substance.
First, label 'One Mind', and then list three differences. 'One Mind' refers to our present moment's infinitesimal mind, whose nature is originally equal to all Buddhas and sentient beings, which is the so-called 'three non-differences'. Because it is entirely from truth to become delusion, it is also entirely from delusion to reveal truth, so it is called 'One Mind'. It is not to establish a true mind separately outside of the deluded mind. For example, the finger is the water nature of the wave, and the bubble is the sea nature of the ocean.
△2. Explanatory completion. It is divided into three aspects: First, listing various names; second, explaining the meanings of the names; third, distinguishing the characteristics of the substance. Now we begin with the first part.
First, listing various names: This mind is the Self-Nature Pure Mind, also named Tathatā (真如) [the thusness, the true nature of things], also called Buddha-Nature (佛性) [the potential or inherent basis for becoming a Buddha], also named Dharmakāya (法身) [the body of the Dharma, the true body of the Buddha, which is the truth realized by the Buddha], also called Tathāgatagarbha (如來藏) [the womb of the Tathāgata, the wisdom and virtuous qualities of the Tathāgata that all beings possess], also named Dharmadhātu (法界) [the essence or realm of all dharmas], also named Dharmatā (法性) [the nature possessed by all dharmas]. Such names are countless and boundless, so it is said 'various names'.
Here, seven names are briefly listed as the basis for explaining the meaning.
△2. Explaining the meanings of the names, it is divided into three aspects: First, labeling the outline; second, explaining in detail; third, summarizing and concluding. Now we begin with the first part.
Next, distinguish and explain the meanings of the names.
△2. Explaining in detail, it is divided into seven aspects: First, explaining the Self-Nature Pure Mind (to) Seventh, explaining Dharmatā. Now we begin with the first part.
Question: What is called the Self-Nature Pure Mind?
。答曰。此心無始以來雖為無明染法所覆。而性凈無改。故名為凈。何以故。無明染法本來與心相離故。云何為離。謂以無明體是無法。有即非有。以非有故。無可與心相應。故言離也。既無無明染法與之相應。故名性凈。中實本覺。故名為心。故言自性清凈心也。
言此現前一念心之自性。自從無始以來雖被無明染法所覆。而清凈如故。性不可改。譬如虛空雖被狂華于中起滅。而空性無改。以彼狂華體非有故。不得言其與空相應。是名離也。非如兩物異處而名離也。言中實本覺者。性非有無。名之為中。不同空之對有得名。理非虛謬。名之為實。不同空之因色顯發。元無不覺。名為本覺。不同空之晦昧無知。故但可以空為喻。不可認空為心。
△二釋真如。
問曰。云何名為真如。答曰。一切諸法依此心有。以心為體望于諸法。法悉虛妄。有即非有。對此虛偽法故目之為真。又復諸法雖實非有。但以虛妄因緣而為生滅之相。然彼虛法生時此心不生。諸法滅時此心不滅。不生故不增。不滅故不減。以不生不滅不增不減故名之為真。三世諸佛及以眾生。同以此一凈心為體。凡聖諸法自有差別異相。而此真心無異無相。故名之為如。又真如者。以一切法真實如是。唯是一心。故名此一心以為真如。若心
【現代漢語翻譯】 現代漢語譯本：回答說：『此心』（指眾生的本心）從無始以來，雖然被無明（avidyā）染污之法所覆蓋，但其本性清凈，未曾改變，所以名為『凈』。為什麼這樣說呢？因為無明染污之法，本來就與心相分離。什麼是『分離』呢？就是說無明的本體是『無法』，說它『有』，實際上就是『非有』。因為『非有』，所以不可能與心相應，因此說『離』。既然沒有無明染污之法與之相應，所以名為『性凈』，內中真實而本來覺悟，所以名為『心』，因此說『自性清凈心』。
說這現前一念心的自性，自從無始以來，雖然被無明染污之法所覆蓋，但清凈如故，其性不可改變。譬如虛空，雖然有狂華（指虛幻不實的現象）在其中生起和滅沒，但空性未曾改變。因為那些狂華的本體並非真實存在，所以不能說它與空相應，這叫做『離』。但這不是像兩個物體在不同地方而叫做『離』。說『中實本覺』，是指其性非有非無，所以名為『中』，不同於空是相對於『有』而得名。理體真實不虛謬，所以名為『實』，不同於空是因色法顯發而有。原本沒有不覺悟的狀態，名為『本覺』，不同於空的晦昧無知。所以只能用空來比喻，但不能認為空就是心。
△二、解釋真如（tathatā）。
問：『云何名為真如？』答：『一切諸法依此心有』，以心為本體來看待諸法，一切法都是虛妄的，說它『有』，實際上就是『非有』。因為要破斥這些虛偽之法，所以稱之為『真』。又，一切諸法雖然實際上並非真實存在，只是以虛妄的因緣而顯現生滅之相。然而，當那些虛妄之法生起時，此心並不生起；當諸法滅沒時，此心並不滅沒。不生起，所以不增加；不滅沒，所以不減少。因為不生不滅、不增不減，所以名之為『真』。三世諸佛以及一切眾生，都以這同一個清凈心為本體。凡夫和聖人的諸法，自有差別異相，而此真心沒有差異之相，所以名之為『如』。又，真如的意思是，一切法的真實狀態就是這樣，唯是一心，所以稱這一個心為『真如』。如果心
【English Translation】 English version: The answer is: 'This mind' (referring to the inherent mind of sentient beings), although covered by the defiled dharmas of ignorance (avidyā) since beginningless time, its nature is pure and has never changed, therefore it is called 'pure'. Why is this so? Because the defiled dharmas of ignorance are originally separate from the mind. What is 'separate'? It means that the substance of ignorance is 'no-dharma'; to say it 'exists' is actually 'non-existent'. Because it is 'non-existent', it cannot correspond with the mind, therefore it is said to be 'separate'. Since there are no defiled dharmas of ignorance corresponding to it, it is called 'nature-pure', intrinsically real and originally enlightened, therefore it is called 'mind', hence the saying 'self-nature pure mind'.
It is said that the self-nature of this present moment of mind, although covered by the defiled dharmas of ignorance since beginningless time, remains pure as before, and its nature cannot be changed. It is like the empty space, although wild flowers (referring to illusory and unreal phenomena) arise and cease within it, the nature of emptiness does not change. Because the substance of those wild flowers is not truly existent, it cannot be said to correspond with emptiness, this is called 'separation'. But this is not like two objects being in different places and being called 'separation'. To say 'intrinsically real original enlightenment' means that its nature is neither existent nor non-existent, therefore it is called 'middle', unlike emptiness which is named in relation to 'existence'. The principle is real and not false, therefore it is called 'real', unlike emptiness which is manifested because of form. Originally there was no state of non-enlightenment, it is called 'original enlightenment', unlike the obscurity and ignorance of emptiness. Therefore, one can only use emptiness as a metaphor, but one cannot recognize emptiness as the mind.
△2. Explanation of Suchness (tathatā).
Question: 'What is called Suchness?' Answer: 'All dharmas exist dependent on this mind', taking the mind as the substance to regard all dharmas, all dharmas are illusory, to say it 'exists' is actually 'non-existent'. Because these false dharmas are to be refuted, therefore it is called 'true'. Furthermore, although all dharmas are actually not truly existent, they only manifest the appearance of arising and ceasing due to false conditions. However, when those false dharmas arise, this mind does not arise; when the dharmas cease, this mind does not cease. Not arising, therefore not increasing; not ceasing, therefore not decreasing. Because it does not arise or cease, increase or decrease, therefore it is called 'true'. The Buddhas of the three times and all sentient beings all take this same pure mind as their substance. The dharmas of ordinary beings and sages have their own different appearances, but this true mind has no different appearance, therefore it is called 'such'. Also, the meaning of Suchness is that the true state of all dharmas is just like this, it is only one mind, therefore this one mind is called 'Suchness'. If the mind
外有法者。即非真實。亦不如是。即為偽異相也。是故起信論言。一切諸法從本已來。離言說相。離名字相。離心緣相。畢竟平等。無有變異。不可破壞。唯是一心。故名真如。以此義故。自性清凈心複名真如也。
初兩番釋真。次一番釋如。次一番合釋真如也。真者不妄。如者不異。初釋真者。一切諸法種種差別悉是虛妄偽相。心則即差別而非差別。如金即器。器有差別。金性無差。器相是偽。金體是真也。又釋真者。諸法虛妄因緣生滅。心則即生滅而不生滅。如金即器。器有成壞。金無成壞。成壞即是生滅增減之妄。無成壞者名為真也。次一番釋如者。舉凡聖之萬殊。同真心之一體。體非有二。故言無異。相惟實相。故言無相。次合釋真如者。心外無法。法惟是心。真實如是故名真如。引論證成在文易見。
△三釋佛性二。初略釋。二廣辨。今初。
問曰。云何複名此心以為佛性。答曰。佛名為覺。性名為心。以此凈心之體非是不覺。故說為覺心也。
△二廣辨三。初約不覺辨。二約覺辨。三釋余疑。初中二。初直明心非不覺。二雙顯。二佛性義。今初。
問曰。云何知此真心非是不覺。答曰。不覺即是無明住地。若此凈心是無明者。眾產生佛無明滅時應無真心。何以故。以心是
【現代漢語翻譯】 現代漢語譯本：如果心外另有法存在，那便不是真實的，也不是如其本然的，而是虛假的、變異的表象。因此，《起信論》中說：『一切諸法從本以來，就已遠離言說之相，遠離名字之相，遠離心緣之相，畢竟平等，沒有變異，不可破壞，唯一是心，所以名為真如。』 因為這個緣故，自性清凈心又名真如。
最初兩段解釋『真』，接下來一段解釋『如』，再接下來一段合起來解釋『真如』。『真』是不虛妄，『如』是不變異。最初解釋『真』，一切諸法種種差別都是虛妄的假象，心則既是差別又不是差別，就像金子和器皿的關係，器皿有差別，金子的性質沒有差別，器皿的相是假的，金子的本體是真的。又解釋『真』，諸法虛妄，因緣生滅，心則既是生滅又不是生滅，就像金子和器皿的關係，器皿有成壞，金子沒有成壞，成壞就是生滅增減的虛妄，沒有成壞的就叫做真。
接下來一段解釋『如』，舉凡夫和聖人的萬種不同，都同真心這一個本體。本體不是有兩個，所以說沒有變異。相只有實相，所以說沒有相。接下來合起來解釋『真如』，心外沒有法，法就是心，真實如此，所以叫做真如。引用論證來證明，在原文中很容易看到。
△三、解釋佛性，分為兩部分。首先是簡略的解釋，然後是詳細的辨析。現在是簡略的解釋。
問：為什麼又稱這個心為佛性？答：佛名為覺（Buddha means awakening），性名為心（nature means mind）。因為這個清凈心的本體不是不覺悟的，所以說是覺心。
△二、詳細辨析，分為三部分。首先從不覺的角度辨析，然後從覺的角度辨析，最後解釋其餘的疑問。首先從不覺的角度辨析，分為兩部分。首先直接說明心不是不覺悟的，然後雙重顯示佛性的意義。現在是直接說明心不是不覺悟的。
問：怎麼知道這個真心不是不覺悟的？答：不覺悟就是無明住地（Avidya-sthiti，the ground of ignorance）。如果這個清凈心是無明，那麼眾產生佛，無明滅盡的時候，應該沒有真心。為什麼呢？因為心是...
【English Translation】 English version: If there is a dharma (law, principle) outside the mind, then it is not real, nor is it 『suchness』 (tathata, suchness), but a false and different appearance. Therefore, the Awakening of Faith says: 『All dharmas, from the very beginning, are apart from the characteristics of speech, apart from the characteristics of names, apart from the characteristics of mental conditions, ultimately equal, without change, indestructible, only the One Mind, therefore called True Thusness (tathata).』 For this reason, the self-nature pure mind is also called True Thusness.
The first two sections explain 『True』 (satya), the next section explains 『Thusness』 (tathata), and the next section combines to explain 『True Thusness』 (satya-tathata). 『True』 means not false, 『Thusness』 means not different. The first explanation of 『True』 is that all the various differences of all dharmas are false appearances. The mind is both difference and non-difference, like the relationship between gold and utensils. Utensils have differences, but the nature of gold has no difference. The appearance of utensils is false, and the substance of gold is true. Another explanation of 『True』 is that dharmas are false, arising and ceasing due to conditions, but the mind is both arising and ceasing and not arising and ceasing, like the relationship between gold and utensils. Utensils have formation and destruction, but gold has no formation and destruction. Formation and destruction are the falseness of arising, ceasing, increasing, and decreasing. That which has no formation and destruction is called True.
The next section explains 『Thusness』, citing the myriad differences between ordinary beings and sages, all sharing the same essence of the True Mind. The essence is not two, so it is said to be without difference. The appearance is only the real appearance, so it is said to be without appearance. The next section combines to explain 『True Thusness』, there is no dharma outside the mind, dharma is the mind, truly thus, therefore it is called True Thusness. Citing arguments to prove this is easily seen in the original text.
△3. Explaining Buddha-nature (Buddha-dhatu), in two parts. First, a brief explanation, then a detailed analysis. Now is the brief explanation.
Question: Why is this mind also called Buddha-nature? Answer: Buddha (Buddha) means awakening (bodhi), nature (prakrti) means mind (citta). Because the substance of this pure mind is not non-awakening, it is said to be the awakening mind.
△2. Detailed analysis, in three parts. First, analyze from the perspective of non-awakening, then analyze from the perspective of awakening, and finally explain the remaining doubts. First, analyze from the perspective of non-awakening, in two parts. First, directly state that the mind is not non-awakening, then doubly reveal the meaning of Buddha-nature. Now is the direct statement that the mind is not non-awakening.
Question: How do you know that this True Mind is not non-awakening? Answer: Non-awakening is the ground of ignorance (Avidya-sthiti). If this pure mind is ignorance, then when sentient beings become Buddhas and ignorance is extinguished, there should be no True Mind. Why? Because the mind is...
無明故。既是無明自滅。凈心自在。故知凈心非是不覺。又復不覺滅故方證凈心。將知心非不覺也。
無明自滅凈心自在。乃約在纏真如以明非是不覺。不覺滅故方證凈心。乃約出纏真如以明非是不覺。此心雖有在纏出纏之異。而元非不覺則同也。
△二雙顯。二佛性義。
問曰。何不以自體是覺名之為覺。而以非不覺故說為覺耶。答曰。心體平等非覺非不覺。但為明如如佛故擬對說為覺也。是故經言。一切無涅槃。無有涅槃佛。無有佛涅槃。遠離覺所覺。若有若無有。是二悉俱離。此即偏就心體平等說也。若就心體法界用義以明覺者。此心體具三種大智。所謂無師智。自然智。無礙智。是覺心體本具此三智性。故以此心為覺性也。是故須知同異之義。云何同。謂心體平等即是智覺。智覺即是心體平等。故言同也。復云何異。謂本覺之義是用。在凡名佛性。亦名三種智性。出障名智慧佛也。心體平等之義是體。故凡聖無二唯名如如佛也。是故言異。應如是知。
問意單取覺義。答則雙非二邊。然心體實非覺與不覺。亦得說為覺者。以具如如佛及智慧佛二義故也。約如如佛則非覺非不覺。然既稱佛亦可強名為覺矣。約智慧佛既具三智之用。便可直稱為覺也。無師智即一切智。了達十界一相不繇
【現代漢語翻譯】 現代漢語譯本 因為無明（avidyā，指對事物真相的迷惑）的緣故。既然是無明自己消滅，清凈的心自然自在。所以知道清凈的心並非是不覺（ajñāna，指缺乏覺悟）。而且因為不覺滅除的緣故才證得清凈的心。將要知道心並非是不覺。
『無明自滅，凈心自在』，這是就處於煩惱纏縛中的真如（tathatā，指事物的真實本性）來說明並非是不覺。『不覺滅故，方證凈心』，這是就脫離煩惱纏縛的真如來說明並非是不覺。這個心雖然有在纏和出纏的不同，但原本並非不覺這一點是相同的。
△二、雙重顯明。二、佛性（Buddha-dhātu，指成佛的可能性或潛能）的意義。
問：為什麼不以自體就是覺（bodhi，指覺悟）而稱之為覺，而要以『非不覺』的緣故來說為覺呢？答：心體平等，非覺非不覺。只是爲了闡明如如佛（Tathata Buddha，指與真如同一的佛）的緣故，才相對地說是覺。所以經上說：『一切無涅槃（nirvāṇa，指解脫）。無有涅槃佛。無有佛涅槃。遠離覺所覺。若有若無有。是二悉俱離。』這正是偏重於心體平等來說的。如果就心體法界（dharma-dhātu，指一切法的總稱）的用義來闡明覺，這個心體具備三種大智，所謂無師智（anāvaraṇa-jñāna，指無需他人教導的智慧），自然智（sahaja-jñāna，指自然而生的智慧），無礙智（apratighāta-jñāna，指沒有阻礙的智慧）。是覺的心體本來就具備這三種智性，所以用這個心作為覺性。因此要知道同和異的意義。什麼是同？就是心體平等就是智覺，智覺就是心體平等，所以說是同。又什麼是異？就是本覺（prakṛti-prabhāsvara-citta，指本來的覺悟）的意義是用，在凡夫時稱為佛性，也稱為三種智性，脫離障礙時稱為智慧佛。心體平等的意義是體，所以凡夫和聖人沒有差別，只稱為如如佛。所以說是異。應該這樣理解。
提問的意圖是單單選取覺的意義，回答則是雙重否定了兩個極端。然而心體實際上既非覺也非不覺，也可以說為覺，因為具備如如佛和智慧佛兩種意義的緣故。就如如佛來說，則非覺非不覺。然而既然稱為佛，也可以勉強稱之為覺了。就智慧佛來說，既然具備三種智慧的作用，便可以直接稱為覺了。無師智就是一切智（sarvajña，指對一切事物普遍的知識），了達十界（daśa-dhātu，指十種不同的存在領域）一相（eka-lakṣaṇa，指統一的本質）不依賴於...
【English Translation】 English version Because of ignorance (avidyā). Since ignorance itself is extinguished, the pure mind is naturally free. Therefore, it is known that the pure mind is not non-awareness (ajñāna). Moreover, it is because non-awareness is extinguished that the pure mind is attained. It should be known that the mind is not non-awareness.
'Ignorance itself is extinguished, and the pure mind is free.' This explains that the True Thusness (tathatā) in entanglement is not non-awareness. 'Because non-awareness is extinguished, the pure mind is attained.' This explains that the True Thusness out of entanglement is not non-awareness. Although this mind has the difference between being in entanglement and out of entanglement, it is the same in that it is originally not non-awareness.
△2. Doubly Manifesting. 2. The meaning of Buddha-nature (Buddha-dhātu).
Question: Why not call it awareness because the self-nature is awareness, but say it is awareness because it is 'not non-awareness'? Answer: The nature of the mind is equal, neither awareness nor non-awareness. It is only to clarify the Thusness Buddha (Tathata Buddha) that it is relatively called awareness. Therefore, the sutra says: 'All is without nirvana (nirvāṇa). There is no nirvana Buddha. There is no Buddha nirvana. It is far from awareness and what is aware of. Whether there is or there is not. These two are completely separated.' This is precisely emphasizing the equality of the mind-nature. If we use the meaning of the dharma-realm (dharma-dhātu) of the mind-nature to clarify awareness, this mind-nature possesses three great wisdoms, namely, uninstructed wisdom (anāvaraṇa-jñāna), natural wisdom (sahaja-jñāna), and unobstructed wisdom (apratighāta-jñāna). The nature of awareness inherently possesses these three wisdom natures, so this mind is used as the nature of awareness. Therefore, it is necessary to know the meaning of sameness and difference. What is the same? It means that the equality of the mind-nature is wisdom-awareness, and wisdom-awareness is the equality of the mind-nature, so it is said to be the same. What is different? It means that the meaning of original awareness (prakṛti-prabhāsvara-citta) is function. When in ordinary beings, it is called Buddha-nature, also called the three wisdom natures. When out of obstacles, it is called wisdom Buddha. The meaning of the equality of the mind-nature is substance, so there is no difference between ordinary beings and sages, only called Thusness Buddha. Therefore, it is said to be different. It should be understood in this way.
The intention of the question is to simply select the meaning of awareness, but the answer doubly negates the two extremes. However, the mind-nature is actually neither awareness nor non-awareness, but it can also be said to be awareness because it possesses the two meanings of Thusness Buddha and Wisdom Buddha. In terms of Thusness Buddha, it is neither awareness nor non-awareness. However, since it is called Buddha, it can also be reluctantly called awareness. In terms of Wisdom Buddha, since it possesses the function of the three wisdoms, it can be directly called awareness. Uninstructed wisdom is all-knowing wisdom (sarvajña), understanding the one aspect (eka-lakṣaṇa) of the ten realms (daśa-dhātu) without relying on...
他悟故。自然智即道種智。了達三千性相無量差別不繇作意故。無礙智即一切種智。了達一相無相無相無不相。一一相中具見一切諸法真實之相。究盡邊底無障蔽故。又無師智者謂一切智等三智一心中得不從他授故。自然智者謂一心法爾具足三智故。無礙智者謂一切智三諦俱空。道種智三諦皆假。一切種智三諦並中。無隔礙故。夫如如佛與智慧佛。全體即用全用即體。安得非同。但智慧佛凡夫但有其性未彰其用。而如如佛在凡不減在聖不增。安得非異。又復應知智慧佛性。凡夫用雖不彰而性元無減。如如佛性。凡夫體雖無減而迷不自覺。則異仍非異。直是非同非異。說有同異之義耳。
△二約覺辨四。初辨智慧佛性。二辨報應佛性。三辨出障佛性。四辨平等佛性。智慧佛即自受用報身。報佛即他受用報身。應佛即勝劣二應及隨類應身。出障即果頭法身。平等即在纏法身。如此單復三身。諸佛咸以凈心為性。故皆得名為覺也。初中三。初雙許二義。二約修廣釋。三舉喻結成。今初。
問曰。智慧佛者。為能覺凈心故名為佛。為凈心自覺故名為佛。答曰。具有二義。一者覺于凈心。二者凈心自覺。雖言二義體無別也。
△二約修廣釋二。初約迷真起妄成不覺義。次約返妄歸真具二覺義。初中四。初明二
【現代漢語翻譯】 現代漢語譯本： 他領悟的緣故。自然智就是道種智（能知曉一切道的智慧）。通達三千性相無量差別，不依賴人為造作的緣故。無礙智就是一切種智（能知曉一切種類的智慧）。通達一相無相，無相無不相。在每一個相中，都能完全見到一切諸法真實的相狀，窮盡邊際，沒有障礙遮蔽的緣故。又，無師智指的是一切智等三種智慧，在一心中獲得，不是從他人那裡傳授的緣故。自然智指的是一心本來就具足三種智慧的緣故。無礙智指的是一切智認為三諦（空、假、中）都是空，道種智認為三諦都是假，一切種智認為三諦並存且居於中道，沒有隔閡阻礙的緣故。如如佛（指法身佛）與智慧佛（指報身佛），全體就是作用，全部作用就是本體，怎麼能說不同呢？但是智慧佛，凡夫只有其佛性，沒有彰顯其作用。而如如佛，在凡夫不減少，在聖人不增加，怎麼能說沒有差異呢？又應該知道智慧佛的佛性，凡夫雖然沒有彰顯其作用，但是其佛性原本沒有減少；如如佛的佛性，凡夫雖然本體沒有減少，但是因為迷惑而不能自覺。這樣看來，差異仍然不是真正的差異，只是非同非異，說有相同差異的意義罷了。
△二、根據覺悟來辨別四種佛性。首先辨別智慧佛性，其次辨別報應佛性，再次辨別出障佛性，最後辨別平等佛性。智慧佛就是自受用報身（佛為自身證悟而顯現的報身），報佛就是他受用報身（佛為他人說法而顯現的報身）。應佛就是殊勝應身和劣應身，以及隨類應身（佛根據不同眾生的根器和類別而顯現的應化身）。出障就是果頭法身（證悟到極致的法身），平等就是在纏法身（被煩惱纏縛的法身）。像這樣，單身和復身的三身佛，諸佛都以清凈心為本性，所以都可以稱為覺悟。首先討論智慧佛性，分為三個部分。首先，同時認可兩種含義；其次，根據修行來廣泛解釋；最後，舉例總結。現在開始第一部分。
問：智慧佛，是因為能夠覺悟清凈心所以稱為佛，還是因為清凈心能夠自己覺悟所以稱為佛？ 答：具有兩種含義。一是覺悟清凈心，二是清凈心自己覺悟。雖然說是兩種含義，但本體沒有分別。
△二、根據修行來廣泛解釋，分為兩個部分。首先，根據迷失真性而產生妄念，從而形成不覺悟的含義；其次，根據返回妄念歸於真性，從而具備兩種覺悟的含義。首先討論第一部分，分為四個部分。首先，闡明兩種...
【English Translation】 English version: He understands the reason. Natural wisdom is the wisdom of the path seed (the wisdom that knows all paths). It understands the immeasurable differences of the three thousand natures and appearances, not relying on artificial creation. Unobstructed wisdom is the wisdom of all seeds (the wisdom that knows all kinds). It understands the one appearance of no appearance, no appearance is not no appearance. In each appearance, it can fully see the true appearance of all dharmas, exhaust the boundaries, and there is no obstacle or cover. Also, wisdom without a teacher refers to the three wisdoms such as all wisdom, which are obtained in one mind and not taught by others. Natural wisdom refers to the fact that one mind inherently possesses three wisdoms. Unobstructed wisdom refers to the fact that all wisdom believes that the three truths (emptiness, provisionality, and the middle way) are all empty, the wisdom of the path seed believes that the three truths are all provisional, and the wisdom of all seeds believes that the three truths coexist and reside in the middle way, without any separation or obstruction. The Thus Come Buddha (referring to the Dharmakaya Buddha) and the Wisdom Buddha (referring to the Sambhogakaya Buddha), the whole is the function, and the whole function is the essence, how can they be said to be different? However, the Wisdom Buddha, ordinary people only have its Buddha-nature, and its function is not manifested. And the Thus Come Buddha, in ordinary people it does not decrease, and in saints it does not increase, how can it be said that there is no difference? Furthermore, it should be known that the Buddha-nature of the Wisdom Buddha, although ordinary people do not manifest its function, its Buddha-nature originally does not decrease; the Buddha-nature of the Thus Come Buddha, although ordinary people's essence does not decrease, they are confused and cannot realize it. In this way, the difference is still not a real difference, it is just neither the same nor different, and it is just talking about the meaning of sameness and difference.
△2. Discriminating the four Buddha-natures based on enlightenment. First, discriminate the wisdom Buddha-nature, second, discriminate the reward and response Buddha-nature, third, discriminate the Buddha-nature that emerges from obstacles, and fourth, discriminate the equal Buddha-nature. The Wisdom Buddha is the self-enjoyment Sambhogakaya (the reward body manifested by the Buddha for his own enlightenment), the Reward Buddha is the other-enjoyment Sambhogakaya (the reward body manifested by the Buddha to preach to others). The Response Buddha is the superior response body and the inferior response body, as well as the response body according to the category (the manifested transformation body of the Buddha according to the different roots and categories of sentient beings). Emerging from obstacles is the Dharmakaya at the end of fruition (the Dharmakaya that has been enlightened to the extreme), and equality is the Dharmakaya in entanglement (the Dharmakaya entangled by afflictions). Like this, the single and compound three bodies of Buddhas, all Buddhas take pure mind as their nature, so they can all be called enlightenment. First, discuss the wisdom Buddha-nature, divided into three parts. First, simultaneously acknowledge two meanings; second, broadly explain according to practice; and third, summarize with examples. Now begin the first part.
Question: The Wisdom Buddha, is it called a Buddha because it can awaken the pure mind, or is it called a Buddha because the pure mind can awaken itself? Answer: It has two meanings. One is to awaken the pure mind, and the other is that the pure mind awakens itself. Although it is said to be two meanings, the essence is not different.
△2. Broadly explain according to practice, divided into two parts. First, according to losing the true nature and generating false thoughts, thereby forming the meaning of non-enlightenment; second, according to returning from false thoughts to true nature, thereby possessing the meaning of two enlightenments. First, discuss the first part, divided into four parts. First, clarify the two...
熏。二出名相。三明互依。四結流轉。今初。
此義云何。謂一切諸佛本在凡時。心依熏變不覺自動顯現虛狀。虛狀者即是凡夫五陰及以六塵。亦名似識．似色．似塵也。似識者即六七識也。由此似識唸唸起時即不了知似色等法。但是心作虛相無實。以不了故妄執虛相以為實事。妄執之時即還熏凈心也。
初言心依熏變等者。謂一真如心雖復體嘗不變。然法爾有隨緣之能。繇其從未悟故。不免依熏而變。繇其但有性德未有修德。不覺念起妄為明覺。此明覺者即是無明。無明一動三細六粗遂具。名為顯現虛狀。所謂五陰六塵是也。受想行識名似識。色陰名似色。六塵名似塵。皆言似者。一心所現虛妄影狀無實體故。塵即是色不言可知。識即前六識及第七識。此七皆無別體。依心而起如水起波故也。此明根本無明熏變力也。次言由此似識唸唸等者。妄執只是見思。亦名枝末無明。繇此無明增上熏力。令本凈心錮蔽五濁變作住地無明。此明枝末無明熏變力也。
△二出名相。
然似識不了之義。即是果時無明。亦名迷境無明。是故經言。于緣中癡故。似識妄執之義即是妄想。所執之境即成妄境界也。以果時無明熏心故令心不覺。即是子時無明。亦名住地無明也。妄想熏心故令心變動。即是業識。妄
【現代漢語翻譯】 現代漢語譯本：熏習。二、顯現名相。三、闡明相互依存。四、總結流轉。現在開始第一個部分。
這個道理是什麼呢？就是說一切諸佛最初還是凡夫的時候，心依靠熏習而變異，不知不覺地自動顯現出虛假的形態。這虛假的形態就是凡夫的五陰（色、受、想、行、識）以及六塵（色、聲、香、味、觸、法）。也可以稱為『相似識』、『相似色』、『相似塵』。相似識就是第六識和第七識。由於這相似識唸唸生起的時候，就不瞭解相似色等法，只是心所產生的虛假表象，沒有實體。因為不瞭解的緣故，就錯誤地執著虛假的表象，以為是真實的事物。在錯誤執著的時候，也就反過來薰染清凈的心。
最初說『心依靠熏習而變異』等，是說一真如心雖然本體恒常不變，但自然具有隨緣的能力。由於它從未覺悟，所以免不了依靠熏習而變異。由於它只有本有的性德，而沒有修習的功德，所以不知不覺地念頭生起，錯誤地認為是明覺。這個明覺就是無明。無明一旦發動，三細（無明業相、能見相、境界相）六粗（智相、相續相、執取相、計名字相、起業相、業系苦相）就都具備了，這叫做顯現虛假的形態，就是所謂的五陰六塵。受、想、行、識叫做相似識，色陰叫做相似色，六塵叫做相似塵。都說『相似』，是因為都是一心所顯現的虛妄影像，沒有實體。塵就是色，不說也可以知道。識就是前六識以及第七識。這七識都沒有獨立的本體，依靠心而生起，就像水產生波浪一樣。這是說明根本無明的熏習變異的力量。接下來所說『由於這相似識唸唸』等，錯誤執著只是見惑和思惑，也可以叫做枝末無明。由於這枝末無明增長的熏習力量，使得本來的清凈心被五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）所矇蔽，變作住地無明。這是說明枝末無明的熏習變異的力量。
△二、顯現名相。
然而，相似識不了知的含義，就是果時的無明，也可以叫做迷境無明。所以經書上說：『在緣起中愚癡』。相似識錯誤執著的含義就是妄想。所執著的境界就成為虛妄的境界。因為果時的無明薰染心的緣故，使得心不覺悟，這就是子時的無明，也可以叫做住地無明。妄想薰染心的緣故，使得心變動，這就是業識。
【English Translation】 English version: Impregnation. Second, Manifesting Names and Forms. Third, Clarifying Mutual Dependence. Fourth, Concluding Transmigration. Now, beginning with the first part.
What is the meaning of this? It means that all Buddhas, when they were initially ordinary beings, their minds, relying on impregnation and transformation, unknowingly and automatically manifested illusory forms. These illusory forms are the five skandhas (form, feeling, perception, volition, consciousness) and the six sense objects (form, sound, smell, taste, touch, dharma) of ordinary beings. They can also be called 'semblance of consciousness', 'semblance of form', and 'semblance of dust'. Semblance of consciousness refers to the sixth and seventh consciousnesses. Because these semblances of consciousness arise moment by moment, they do not understand the semblance of form and other dharmas, but are merely illusory appearances produced by the mind, without substance. Because of this lack of understanding, they mistakenly cling to these illusory appearances as if they were real things. In the act of mistaken clinging, they in turn impregnate the pure mind.
The initial statement 'the mind relies on impregnation and transformation' and so on, means that although the essence of the One True Mind is constant and unchanging, it naturally possesses the ability to adapt to conditions. Because it has never awakened, it inevitably relies on impregnation and transformation. Because it only possesses inherent virtue and not cultivated virtue, it unknowingly gives rise to thoughts, mistakenly considering them to be clear awareness. This clear awareness is ignorance (Avidya). Once ignorance arises, the three subtle aspects (ignorance-karma aspect, perceiving aspect, and object aspect) and the six coarse aspects (intellect aspect, continuous aspect, clinging aspect, naming aspect, karma-arising aspect, and karma-bound suffering aspect) are all present. This is called manifesting illusory forms, which are the so-called five skandhas and six sense objects. Feeling, perception, volition, and consciousness are called semblance of consciousness; form skandha is called semblance of form; and the six sense objects are called semblance of dust. They are all called 'semblance' because they are all illusory images manifested by the One Mind, without substance. Dust is form, which is self-evident. Consciousness refers to the first six consciousnesses and the seventh consciousness. These seven consciousnesses have no independent substance; they arise depending on the mind, like waves arising from water. This explains the power of fundamental ignorance's impregnation and transformation. The following statement 'because these semblances of consciousness moment by moment' and so on, mistaken clinging is simply views and thoughts, also called branch-end ignorance. Because of the increasing impregnation power of this branch-end ignorance, the original pure mind is obscured by the five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity), transforming into abiding-place ignorance. This explains the power of branch-end ignorance's impregnation and transformation.
△ Second, Manifesting Names and Forms.
However, the meaning of the semblance of consciousness not understanding is the ignorance at the time of the result, also called ignorance of delusion regarding the object. Therefore, the sutra says: 'Being foolish in conditions'. The meaning of the semblance of consciousness's mistaken clinging is delusion. The object clung to becomes a false realm. Because the ignorance at the time of the result impregnates the mind, it causes the mind to be unaware, which is the ignorance at the time of the cause, also called abiding-place ignorance. Because delusion impregnates the mind, it causes the mind to move, which is karma-consciousness.
境熏心故令心成似塵種子。似識熏心故令心成似識種子。此似塵．似識二種種子。總名為虛狀種子也。
先明似識不了之義。名為果時迷境。無明即界內十二因緣中無明支也。亦名為癡。以不了境虛故。於三漏中即無明漏。其餘見惑及三界思惑名為欲漏．有漏。次明似識妄執之義即是妄想。所謂三界見思惑也。次明所執之境成妄境界。心若不執。境界本虛也。次明迷境無明還熏凈心。令彼凈心成不覺義。此以枝末無明轉熏根本無明成現行也。次明見思妄想還熏凈心。令彼凈心舉體變動。名為業識。此以六七識現行轉熏阿梨耶識成現行也。又以妄境熏心即成似塵種子。謂阿梨耶中具有十一色法之種子故。以似識熏心即成似識種子。謂阿梨耶中具有前七識及諸心所之種子故。雖有二種種子。同一虛狀別無實體。不過全攬一心以為體耳。
△三明互依。
然此果時無明等。雖云各別。熏起一法要俱時和合。故能熏也。何以故。以不相離相藉有故。若無似識即無果時無明。若無無明即無妄想。若無妄想即不成妄境。是故四種俱時和合方能現於虛狀之果。何以故。以不相離故。又復虛狀種子依彼子時無明住故。又復虛狀種子不能獨現果故。若無子時無明即無業識。若無業識即虛狀種子不能顯現成果。亦即自體
【現代漢語翻譯】 現代漢語譯本： 境界薰染心識，所以使心識形成類似塵埃的種子。類似識的薰染心識，所以使心識形成類似識的種子。這類似塵埃、類似識的兩種種子，總稱為虛妄狀態的種子。
首先闡明類似識不能明瞭的含義，這在結果的時候稱為迷惑境界。無明（avidyā）就是界內十二因緣中的無明支，也稱為愚癡。因為不能明瞭境界是虛幻的，所以在三漏中屬於無明漏。其餘的見惑以及三界思惑稱為欲漏、有漏。其次闡明類似識虛妄執著的含義，這就是妄想，也就是三界的見思惑。再次闡明所執著的境界成為虛妄的境界，心若不執著，境界本來就是虛幻的。再次闡明迷惑境界的無明反過來薰染清凈心，使那清凈心形成不覺悟的含義，這是用枝末無明輾轉薰染根本無明成為現行。再次闡明見思妄想反過來薰染清凈心，使那清凈心整體變動，稱為業識。這是用六七識的現行輾轉薰染阿梨耶識（Ālaya-vijñāna）成為現行。又用虛妄境界薰染心識，就形成類似塵埃的種子，指的是阿梨耶識中具有十一色法的種子。用類似識薰染心識，就形成類似識的種子，指的是阿梨耶識中具有前七識以及各種心所的種子。雖然有兩種種子，但都是虛妄狀態，沒有實體，不過是完全包攬一心作為本體罷了。
△三、闡明互相依存。
然而這結果時的無明等，雖然說是各自不同，但熏習生起一法時，必須要同時和合，才能薰染。為什麼呢？因為不互相分離，互相憑藉才存在。如果沒有類似識，就沒有結果時的無明；如果沒有無明，就沒有妄想；如果沒有妄想，就不會形成虛妄的境界。所以這四種同時和合，才能顯現出虛妄狀態的結果。為什麼呢？因為不互相分離。而且虛妄狀態的種子依存於子時的無明而存在。而且虛妄狀態的種子不能獨自顯現結果。如果沒有子時的無明，就沒有業識；如果沒有業識，虛妄狀態的種子就不能顯現成果，也就是它自身。
【English Translation】 English version: The environment contaminates the mind, thus causing the mind to form seeds resembling dust. The semblance of consciousness contaminates the mind, thus causing the mind to form seeds resembling consciousness. These two types of seeds, resembling dust and resembling consciousness, are collectively called seeds of illusory states.
First, clarify the meaning of the semblance of consciousness not understanding, which is called delusion of the environment at the time of fruition. Avidyā (ignorance) is the avidyā branch in the twelve links of conditioned arising within the realm. It is also called ignorance, because it does not understand that the environment is illusory, so it belongs to the outflow of ignorance among the three outflows. The remaining afflictions of views and the afflictions of thought in the three realms are called the outflows of desire and the outflows of existence. Next, clarify the meaning of the semblance of consciousness's false clinging, which is false thought, namely the afflictions of views and thoughts in the three realms. Next, clarify that the clung-to environment becomes a false environment. If the mind does not cling, the environment is originally illusory. Next, clarify that the avidyā of the deluded environment in turn contaminates the pure mind, causing that pure mind to form the meaning of non-awakening. This is using the branch-end avidyā to transform and contaminate the root avidyā, becoming manifest. Next, clarify that the afflictions of views and thoughts and false thoughts in turn contaminate the pure mind, causing that pure mind to change entirely, called karma-consciousness. This is using the manifest activity of the sixth and seventh consciousnesses to transform and contaminate the Ālaya-vijñāna (storehouse consciousness), becoming manifest. Furthermore, using the false environment to contaminate the mind forms seeds resembling dust, referring to the seeds of the eleven forms of matter in the Ālaya-vijñāna. Using the semblance of consciousness to contaminate the mind forms seeds resembling consciousness, referring to the seeds of the first seven consciousnesses and various mental functions in the Ālaya-vijñāna. Although there are two types of seeds, they are both illusory states, without substance, but merely encompass the entire mind as their essence.
△3. Clarifying mutual dependence.
However, these avidyā, etc., at the time of fruition, although said to be different, when the contamination arises to produce one dharma, they must simultaneously combine in order to contaminate. Why? Because they do not separate from each other and exist by relying on each other. If there is no semblance of consciousness, there is no avidyā at the time of fruition; if there is no avidyā, there is no false thought; if there is no false thought, a false environment will not form. Therefore, these four types must simultaneously combine in order to manifest the result of an illusory state. Why? Because they do not separate from each other. Moreover, the seeds of the illusory state rely on the avidyā at the time of the seed to exist. Moreover, the seeds of the illusory state cannot manifest the result alone. If there is no avidyā at the time of the seed, there is no karma-consciousness; if there is no karma-consciousness, the seeds of the illusory state cannot manifest as a result, which is its own essence.
不立。是故和合方現虛狀果也。是故虛狀果中還具似識似塵虛妄無明妄執。
此明枝末根本二種無明及前七第八。若現若種皆必互依而互熏也。前云果時無明熏心以為子時無明。妄想熏心以為業識。似乎各別熏起。實必俱時和合方成熏義。以似識等四相藉而有。不相離故。當知現行熏起非各別矣。又色心虛狀種子必依根本無明而住。必依業識而成現行之果。既成果已還具六七之似識。可以熏心再成似識種子。還具十一色法之似塵。可以熏心冥成似塵種子。還具虛妄果時無明。可以轉熏子時無明。還具妄執之妄想可以轉熏業識。當知現種更互相熏。亦必俱時和合。非各別矣。
△四結流轉。
由此義故略而說之。云不覺故動。顯現虛狀也。如是果子相生無始流轉名為眾生。
本來無非不覺。無非妄動。無非虛狀。果既生子子復生果。無始流轉。豈於心外有少許實法哉。約迷真起妄成不覺義竟。
△次約返妄歸真具二覺義二。初明能覺凈心義。二明凈心自覺義。初中五。初名字覺。二觀行覺。三相似覺。四分真覺。五究竟覺。今初。
后遇善友為說諸法皆一心作。似有無實。聞此法已。
△二觀行覺。
隨順修行。漸知諸法皆從心作。唯虛無實。
△三相似覺又
【現代漢語翻譯】 現代漢語譯本：不成立。因此，和合才能顯現虛狀的果。因此，虛狀的果中還具備相似的識、相似的塵、虛妄的無明和妄執。
這裡說明枝末和根本兩種無明，以及前七識和第八識。無論是現行還是種子，都必定互相依存而互相熏習。前面說果時無明熏習心識，成為子時無明；妄想熏習心識，成為業識。似乎各自熏習生起，實際上必定同時和合才能成就熏習的意義。因為相似識等四相相互依存而存在，不能分離。應當知道現行熏習生起不是各自獨立的。又色心虛狀的種子必定依根本無明而住，必定依業識而成就現行的果。既然成果已經形成，還具備第六識和第七識的相似識，可以熏習心識再次成為相似識的種子；還具備十一色法的相似塵，可以熏習心識暗中成為相似塵的種子；還具備虛妄果時的無明，可以轉而熏習子時的無明；還具備妄執的妄想，可以轉而熏習業識。應當知道現行和種子更互相熏習，也必定同時和合，不是各自獨立的。
△四、總結流轉。
由此意義，簡略地說，因為不覺所以動，顯現虛狀。像這樣果子相生，無始流轉，名為眾生。
本來沒有不是不覺的，沒有不是妄動的，沒有不是虛狀的。果既然生子，子又生果，無始流轉。難道在心外還有少許真實法嗎？關於迷失真如而生起妄念，成就了不覺的意義，到此結束。
△其次，關於返妄歸真，具備兩種覺悟的意義，分為兩部分。首先說明能覺的清凈心義，其次說明清凈心的自覺義。首先說明能覺的清凈心義，分為五部分：第一是名字覺，第二是觀行覺，第三是相似覺，第四是分真覺，第五是究竟覺。現在是第一部分。
後來遇到善友，為他說諸法都是一心所造，看似有而無實。聽聞此法后。
△第二、觀行覺。
隨順修行，逐漸知道諸法都是從心而生，唯有虛妄而無真實。
△第三、相似覺又
【English Translation】 English version: It does not stand. Therefore, only through harmonious combination can the fruit of illusory appearance manifest. Therefore, within the fruit of illusory appearance, there also exist semblances of consciousness (識, shì), semblances of dust (塵, chén), illusory ignorance (無明, wúmíng), and deluded attachments (妄執, wàngzhí).
This clarifies the two types of ignorance, fundamental and derivative, as well as the first seven consciousnesses and the eighth consciousness (第八識, dìbā shì). Whether they are manifest or latent as seeds, they necessarily rely on each other and mutually influence each other. Earlier, it was said that ignorance at the time of the fruit influences the mind, becoming ignorance at the time of the seed; deluded thoughts influence the mind, becoming karma-consciousness (業識, yèshì). It seems that they arise separately through influence, but in reality, they must arise simultaneously and harmoniously to accomplish the meaning of influence. This is because the four aspects, such as semblance of consciousness, exist in mutual dependence and cannot be separated. It should be understood that the arising of manifest influence is not separate. Furthermore, the seeds of illusory appearance of form and mind must rely on fundamental ignorance to abide, and must rely on karma-consciousness to accomplish the fruit of manifest action. Once the fruit is accomplished, it still possesses the semblance of consciousness of the sixth and seventh consciousnesses, which can influence the mind and again become the seed of semblance of consciousness. It also possesses the semblance of dust of the eleven forms, which can influence the mind and secretly become the seed of semblance of dust. It also possesses the ignorance of the illusory fruit, which can in turn influence the ignorance of the seed. It also possesses the deluded thoughts of attachment, which can in turn influence karma-consciousness. It should be understood that manifest actions and seeds mutually influence each other, and must also be simultaneous and harmonious, not separate.
△4. Conclusion on Transmigration.
Therefore, to put it briefly, because of non-awareness (不覺, bùjué), there is movement, manifesting illusory appearances. Thus, the continuous arising of fruit and seed, without beginning, is called sentient beings (眾生, zhòngshēng).
Originally, there is nothing that is not non-awareness, nothing that is not deluded movement, nothing that is not illusory appearance. Since the fruit gives rise to the seed, and the seed gives rise to the fruit, there is endless transmigration. Is there any real dharma (法, fǎ) outside of the mind? The discussion on becoming ignorant by being deluded by the truth is now complete.
△Next, regarding returning from delusion to truth, there are two meanings of awakening, divided into two parts. First, clarify the meaning of the pure mind that can awaken; second, clarify the self-awakening of the pure mind. First, clarify the meaning of the pure mind that can awaken, divided into five parts: first is name-awakening (名字覺, míngzì jué), second is practice-awakening (觀行覺, guānxíng jué), third is similar-awakening (相似覺, xiāngsì jué), fourth is partial-truth-awakening (分真覺, fēnzhēn jué), and fifth is ultimate-awakening (究竟覺, jiūjìng jué). Now is the first part.
Later, encountering a virtuous friend (善友, shànyǒu), who explains that all dharmas are created by the one mind, seeming to exist but without reality. After hearing this dharma.
△Second, Practice-Awakening.
Following and practicing accordingly, gradually knowing that all dharmas arise from the mind, only illusory and without reality.
△Third, Similar-Awakening again.
二。初正明覺于通惑。二兼明漸除別惑。今初。
若此解成時。是果時無明滅也。無明滅故不執虛狀為實。即是妄想及妄境滅也。爾時意識轉名無塵智。以知無實塵故。
果時無明滅。即圓初信。妄想妄境滅。通至十信。蓋界內妄想妄境有正有習故也。無塵智即妙觀察智。
△二兼明漸除別惑又二。初出別惑之相。二明漸除之繇。今初。
雖然知境虛故說果時無明滅。猶見虛相之有。有即非有。本性不生今即不滅。唯是一心。以不知此理故亦名子時無明。亦名迷理無明。但細於前迷事無明也。以彼粗滅故說果時無明滅也。又不執虛狀為實故說妄想滅。猶見有虛相謂有異心。此執亦是妄想。亦名虛相。但細於前。以彼粗滅故言妄想滅也。又此虛境以有細無明妄想所執故。似與心異。相相不一。即是妄境。但細於前。以其細故名為虛境。又彼粗相實執滅故。說妄境滅也。
猶見虛相之有。即界內見惑習氣及界外見惑。故亦名子時無明。亦名迷理無明也。猶見虛相謂有異心。不知心無異相。及執虛境似與心異。不知心外無境。此皆界內思惑習氣及界外思惑。故亦是妄想妄境也。
△二明漸除之繇又三。初因末驗本。二正明滅繇。三例后結前。今初。
以此論之。非直果時迷事無
【現代漢語翻譯】 現代漢語譯本 二。首先，在通達迷惑時，正確地闡明覺悟。其次，兼顧闡明逐漸消除個別迷惑。現在開始第一個方面。
如果這種理解得以完成，那就是證果之時，無明（avidyā，指對事物真相的迷惑和無知）已經滅除。因為無明滅除，所以不再執著虛假的現象為真實。這就是妄想（vikalpa，指虛妄的念頭）和妄境（vikalpa-viṣaya，指虛妄的境界）的滅除。那時，意識（vijñāna，指識別和分別的心理功能）轉名為無塵智（anāsrava-jñāna，指沒有煩惱污染的智慧），因為它知道沒有真實的塵境。
證果之時無明滅除，即是圓教（pūrṇa-buddhadharma，指最圓滿的佛教教義）初信位（prathama-śraddhā-bhūmi，指十信位的最初階段）。妄想和妄境的滅除，通達至十信位（daśa-śraddhā-bhūmi，指菩薩修行過程中的十個信心階段）。這是因為界內（kāmadhātu，rūpadhātu，指欲界和色界）的妄想和妄境有正使和習氣之分。無塵智即是妙觀察智（pratyavekṣaṇa-jñāna，指能夠精妙觀察一切事物的智慧）。
△二 兼顧闡明逐漸消除個別迷惑，又分為兩部分。首先，揭示個別迷惑的相狀。其次，闡明逐漸消除的原因。現在開始第一個方面。
雖然知道境界是虛假的，所以說證果之時無明滅除，但仍然見到虛假現象的存在。『有』即是非『有』，本性不生，現在也就不滅。唯一是『一心』（eka-citta，指統一的心性）。因為不瞭解這個道理，所以也稱為子時無明（一種比喻，指非常細微的無明），也稱為迷理無明（指對真理迷惑的無明）。但它比之前的迷事無明（指對事物迷惑的無明）更為細微。因為之前的粗顯無明已經滅除，所以說證果之時無明滅除。又不執著虛假現象為真實，所以說妄想滅除。仍然見到有虛假現象，認為有異心（指與真心不同的心）。這種執著也是妄想，也稱為虛相（指虛假的現象）。但它比之前的妄想更為細微。因為之前的粗顯妄想已經滅除，所以說妄想滅除。又因為這種虛假境界被細微的無明和妄想所執著，所以看起來與心不同，現象與現象之間也不一致。這就是妄境。但它比之前的妄境更為細微。因為它非常細微，所以稱為虛境（指虛假的境界）。又因為之前的粗顯的實在執著已經滅除，所以說妄境滅除。
仍然見到虛假現象的存在，即是界內見惑（dṛṣṭi-heya，指在見道位所斷除的迷惑）的習氣以及界外見惑（指超出三界的見惑）。所以也稱為子時無明，也稱為迷理無明。仍然見到虛假現象，認為有異心，不知道心沒有不同的相狀。以及執著虛假境界看起來與心不同，不知道心外沒有境界。這些都是界內思惑（bhāvanā-heya，指在修道位所斷除的迷惑）的習氣以及界外思惑（指超出三界的思惑）。所以也是妄想和妄境。
△二 闡明逐漸消除的原因，又分為三部分。首先，從結果來驗證根本原因。其次，正確地闡明滅除的原因。再次，用後面的例子來總結前面的內容。現在開始第一個方面。
用這個來論證，不僅僅是證果之時對事物的迷惑
【English Translation】 English version II. First, correctly elucidate enlightenment in penetrating delusion. Second, concurrently elucidate the gradual elimination of individual delusions. Now, begin with the first aspect.
If this understanding is accomplished, it is the time of fruition when ignorance (avidyā, referring to delusion and ignorance of the true nature of things) is extinguished. Because ignorance is extinguished, one no longer clings to false appearances as real. This is the extinction of delusion (vikalpa, referring to false thoughts) and delusive realms (vikalpa-viṣaya, referring to false states). At that time, consciousness (vijñāna, referring to the psychological function of recognition and discrimination) is transformed into stainless wisdom (anāsrava-jñāna, referring to wisdom free from the defilements of afflictions), because it knows that there are no real dust realms.
The extinction of ignorance at the time of fruition is the initial faith (prathama-śraddhā-bhūmi, referring to the initial stage of the ten faiths) in the perfect teaching (pūrṇa-buddhadharma, referring to the most complete Buddhist teachings). The extinction of delusion and delusive realms extends to the ten faiths (daśa-śraddhā-bhūmi, referring to the ten stages of faith in the bodhisattva's practice). This is because delusion and delusive realms within the realms of desire and form (kāmadhātu, rūpadhātu, referring to the desire realm and the form realm) have both fundamental and habitual aspects. Stainless wisdom is the wonderful observing wisdom (pratyavekṣaṇa-jñāna, referring to the wisdom that can exquisitely observe all things).
△2. Concurrently elucidating the gradual elimination of individual delusions is further divided into two parts. First, revealing the characteristics of individual delusions. Second, elucidating the reasons for gradual elimination. Now, begin with the first aspect.
Although it is known that realms are illusory, hence it is said that ignorance is extinguished at the time of fruition, one still sees the existence of illusory appearances. 'Existence' is non-'existence'; the fundamental nature is unborn, so it is now not extinguished. It is only 'one mind' (eka-citta, referring to the unified mind-nature). Because one does not understand this principle, it is also called midnight ignorance (a metaphor for very subtle ignorance), and also called ignorance of principle (referring to ignorance of the truth). But it is more subtle than the previous ignorance of phenomena (referring to ignorance of things). Because the previous gross ignorance has been extinguished, it is said that ignorance is extinguished at the time of fruition. Furthermore, one does not cling to false appearances as real, hence it is said that delusion is extinguished. One still sees illusory appearances, thinking there is a different mind (referring to a mind different from the true mind). This clinging is also delusion, also called false appearance (referring to false phenomena). But it is more subtle than the previous delusion. Because the previous gross delusion has been extinguished, it is said that delusion is extinguished. Moreover, because this illusory realm is clung to by subtle ignorance and delusion, it appears to be different from the mind, and phenomena are not consistent with each other. This is the delusive realm. But it is more subtle than the previous delusive realm. Because it is very subtle, it is called an illusory realm (referring to a false realm). Furthermore, because the previous gross clinging to reality has been extinguished, it is said that the delusive realm is extinguished.
Still seeing the existence of illusory appearances is the habitual energy of views to be abandoned within the realm (dṛṣṭi-heya, referring to delusions to be eliminated in the stage of seeing the path) and views to be abandoned beyond the realm (referring to views to be abandoned beyond the three realms). Therefore, it is also called midnight ignorance, and also called ignorance of principle. Still seeing illusory appearances, thinking there is a different mind, not knowing that the mind has no different appearances. And clinging to the illusory realm as if it is different from the mind, not knowing that there is no realm outside the mind. These are all the habitual energy of thoughts to be abandoned within the realm (bhāvanā-heya, referring to delusions to be eliminated in the stage of cultivation) and thoughts to be abandoned beyond the realm (referring to thoughts to be abandoned beyond the three realms). Therefore, they are also delusion and delusive realms.
△2. Elucidating the reasons for gradual elimination is further divided into three parts. First, verifying the root cause from the result. Second, correctly elucidating the reasons for extinction. Third, using the later example to summarize the previous content. Now, begin with the first aspect.
Using this to argue, it is not only the delusion about things at the time of fruition
明滅息。無明住地亦少分除也。若不分分漸除者。果時無明不得分分漸滅。但相微難彰。是故不說住地分滅也。今且約迷事無明滅后以說住地漸滅因由。即知一念發修已來亦能漸滅也。
此明十信位中界外見思雖未永斷亦既圓伏。故云無明住地亦少分除。倘無明不分分除。則見思何繇得滅。譬如樹根不搖則枝葉必不零落。但相微難彰故不說耳。實則一念發修圓觀之始。便已圓伏無明。何況十信位耶。
△二正明滅繇。
此義云何。謂以二義因緣故。住地無明業識等漸已微薄。二義者何。一者知境虛智熏心故。令舊無明住地習氣及業識等漸除也。何以故。智是明法。效能治無明故。二者細無明虛執及虛境熏心故。雖更起無明住地等。即復輕弱。不同前迷境等所熏起者。何以故。以能熏微細故。所起不覺亦即薄也。以此義故。住地無明業識等漸已損滅也。
知境虛智即無塵智也。智治無明。令無明薄。是漸滅之緣。細無明熏所起輕弱。是漸滅之因。余可知。
△三例后結前。
如迷事無明滅后既有此義。應知一念創始發修之時。無明住地即分滅也。以其分分滅故。所起智慧分分增明故。得果時迷事無別滅也。
一念創始發修之時。謂從名字初入觀行也。觀行位中亦即能知境虛
【現代漢語翻譯】 現代漢語譯本： 明與滅、息與生。無明住地（Avidya-sthiti，煩惱的根本處）也稍微地被去除。如果不是一點一點地逐漸去除，那麼在證果的時候，無明就無法一點一點地逐漸消滅。只是因為其變化細微難以顯現，所以才沒有說住地無明被逐漸消滅。現在且就迷於事相的無明滅除之後，來說明住地無明逐漸滅除的因由，由此可知從一念發起修行以來，也能逐漸滅除無明。 這說明在十信位中，界外的見惑和思惑雖然沒有完全斷除，但也已經完全降伏。所以說無明住地也稍微地被去除。倘若無明不是一點一點地去除，那麼見惑和思惑又怎麼能夠滅除呢？譬如樹根不搖動，那麼枝葉必定不會凋零。只是因為其變化細微難以顯現，所以才沒有說而已。實際上從一念發起修行圓滿觀照的開始，就已經圓滿降伏了無明，更何況是十信位呢？ △二 正式說明滅除的原因。 這是什麼意思呢？因為兩種因緣的緣故，住地無明、業識等等逐漸地微弱。兩種因緣是什麼呢？一是了知境是虛幻的，智慧熏習內心，因此使得舊的無明住地的習氣以及業識等等逐漸地去除。為什麼呢？因為智慧是光明之法，其效能夠治理無明。二是細微的無明虛妄執著以及虛幻的境界熏習內心，雖然會再次生起無明住地等等，但隨即變得輕微薄弱，不同於先前被迷惑的境界等等所熏習而生起的無明。為什麼呢？因為能熏習的力量微細，所以生起的不覺也就薄弱。因為這個緣故，住地無明、業識等等逐漸地損減滅除。 了知境是虛幻的智慧，就是無塵智。智慧治理無明，使得無明變薄，這是逐漸滅除的助緣。細微的無明熏習所生起的無明輕微薄弱，這是逐漸滅除的原因。其餘的可以類推得知。 △三 以後的例子來總結前面的內容。 如同迷於事相的無明滅除之後，既然有這樣的道理，那麼應該知道在一念開始發起修行的時候，無明住地就已經被部分滅除了。因為其被一點一點地滅除，所以生起的智慧也一點一點地增明，因此在證果的時候，迷於事相的無明也就完全滅除了。 在一念開始發起修行的時候，指的是從名字位開始進入觀行。在觀行位中也就能了知境是虛幻的。
【English Translation】 English version: Extinction and arising, cessation and birth. The Avidya-sthiti (abode of ignorance, the root of afflictions) is also slightly removed. If it were not gradually removed bit by bit, then at the time of attaining fruition, ignorance could not be gradually extinguished bit by bit. It is only because its changes are subtle and difficult to manifest that it is not said that the abode of ignorance is gradually extinguished. Now, let us explain the reasons for the gradual extinction of the abode of ignorance after the extinction of ignorance regarding phenomena, so that it can be known that from the moment of initiating practice, ignorance can also be gradually extinguished. This explains that in the Ten Faiths positions, although the views and thoughts of the realms beyond are not completely severed, they are already completely subdued. Therefore, it is said that the abode of ignorance is also slightly removed. If ignorance were not removed bit by bit, then how could views and thoughts be extinguished? It is like if the root of a tree does not shake, then the branches and leaves will not wither. It is only because its changes are subtle and difficult to manifest that it is not said. In fact, from the moment of initiating the perfect contemplation of practice, ignorance has already been perfectly subdued, let alone the Ten Faiths positions? △2. Officially explaining the reasons for extinction. What does this mean? It is because of two causal conditions that the abode of ignorance, karmic consciousness, etc., gradually become weak. What are the two causal conditions? First, knowing that the realm is illusory, the wisdom熏習(xunxi, influence by habit) the mind, thus causing the old habits of the abode of ignorance and karmic consciousness, etc., to gradually be removed. Why? Because wisdom is the law of light, and its nature can cure ignorance. Second, subtle ignorance, false attachments, and illusory realms熏習(xunxi, influence by habit) the mind, although the abode of ignorance, etc., will arise again, they immediately become light and weak, unlike the ignorance that arises from being熏習(xunxi, influence by habit) by the previously deluded realms, etc. Why? Because the power of熏習(xunxi, influence by habit) is subtle, so the arising non-awareness is also weak. Because of this reason, the abode of ignorance, karmic consciousness, etc., are gradually diminished and extinguished. Knowing that the realm is illusory is dust-free wisdom. Wisdom cures ignorance, making ignorance thin, which is the auxiliary cause of gradual extinction. The subtle ignorance熏習(xunxi, influence by habit) that arises is light and weak, which is the cause of gradual extinction. The rest can be inferred. △3. Using later examples to summarize the previous content. Just as after the extinction of ignorance regarding phenomena, there is such a principle, then it should be known that at the moment of initiating practice, the abode of ignorance has already been partially extinguished. Because it is extinguished bit by bit, the wisdom that arises also becomes brighter bit by bit, so at the time of attaining fruition, ignorance regarding phenomena is completely extinguished. At the moment of initiating practice, it refers to entering the practice of contemplation from the position of name. In the position of contemplation, one can also know that the realm is illusory.
即有知境虛智對治無明。又既知境虛則不執虛狀為實。爾時粗想粗境被制伏故。不復熏心。但有細無明虛執及虛境熏心而已。無明住地安得不分滅哉。又無明住地若不分滅。何繇果時無明任運先滅而登圓信也。
△四分真覺。
自迷事無明滅后。業識及住地無明漸薄故。所起虛狀果報亦轉輕妙。不同前也。以是義故。似識轉轉明利。似色等法復不令意識生迷。以內識生外色塵等俱細利故。無塵之智倍明。無明妄想極薄。還復熏心復令住地無明業識習氣漸欲向盡。所現無塵之智為倍明瞭。如是念念轉轉熏習故。無明住地垂盡所起。無塵之智即能知彼虛狀果報體性非有。本自不生今即無滅。唯是一心體無分別。以唯心外無法故。此智即是金剛無礙智也。
迷事無明滅。正指十信位中三界見思正習俱盡也。從此業識及住地無明漸薄。即圓十住乃至十地分分斷惑之相。所起虛狀果報亦轉輕妙。即實報國土所有變易生死之相。不同前三界中分段故也。漸欲向盡。即第十地相。垂盡即等覺相。金剛無礙智即金剛後心妙覺之無間道也。
△五究竟覺。
此智成已即復熏心。心為明智熏故。即一念無明習氣於此即滅。無明盡故業識染法種子習氣即亦隨壞。是故經言其地壞者彼亦隨壞。即其義也。
【現代漢語翻譯】 現代漢語譯本 即有能知之境，以虛智對治無明（avidyā，對事物真相的迷惑和無知）。又因為已經知道境是虛幻的，就不會執著于虛幻的表象，認為它是真實的。這時，粗糙的念頭和粗糙的境界被制伏，不再薰染內心。只有細微的無明虛妄執著以及虛幻的境界薰染內心而已。無明住地（avidyā-sthiti，無明煩惱的根本所在）怎麼能不逐漸消滅呢？而且，無明住地如果不能逐漸消滅，又怎麼能在證果的時候，無明自然而然地先滅除，從而登上圓滿的信位呢？
△四分真覺
自從迷事無明（avidyā regarding phenomena）滅除之後，業識（karma-vijñāna，由行為產生的意識）以及住地無明逐漸減弱，因此所產生的虛幻表象和果報也變得更加輕微和微妙，與之前不同。因為這個緣故，似識（semblance of consciousness）越來越明利，似色等法（semblance of form etc.）不再使意識產生迷惑。因為內識和外色塵等都變得細微而銳利，所以無塵之智（wisdom without defilements）更加明亮，無明妄想極其微薄，又反過來薰染內心，使住地無明、業識習氣逐漸趨於消盡。所顯現的無塵之智更加明瞭。像這樣唸唸相續地熏習，無明住地將要消盡時所產生的無塵之智，就能知道那些虛幻表象和果報的體性並非真實存在，本來就沒有產生，現在也就沒有滅亡，唯一是心的本體，沒有分別。因為唯有心外沒有其他法，所以這種智慧就是金剛無礙智（vajra-pratibimba-jñāna，如金剛般堅不可摧，沒有任何阻礙的智慧）。
迷事無明滅，正是指十信位（ten stages of faith）中三界（three realms）的見惑思惑以及它們的習氣都完全斷除。從此，業識以及住地無明逐漸減弱，就是圓十住（ten abodes）乃至十地（ten bhūmis）分分斷除迷惑的景象。所產生的虛幻表象和果報也變得更加輕微和微妙，就是實報國土（true reward land）所有變易生死的景象，與之前三界中的分段生死不同。漸欲向盡，就是第十地（tenth bhūmi）的景象。垂盡，就是等覺（ekajati-pratibaddha，一生補處菩薩）的景象。金剛無礙智，就是金剛後心（vajra-like mind）妙覺（wonderful enlightenment）的無間道（path of immediate liberation）。
△五究竟覺
這種智慧成就之後，又反過來薰染內心。心被明智薰染，在一念之間，無明習氣就在這裡滅除。無明滅盡，業識染法種子習氣也就隨之壞滅。所以經中說，『其地壞者，彼亦隨壞』，就是這個意思。
【English Translation】 English version That is, there is a knowing realm, and with empty wisdom, one counteracts ignorance (avidyā). Furthermore, since one already knows that the realm is illusory, one will not cling to the illusory appearances as if they were real. At this time, coarse thoughts and coarse realms are subdued, and they no longer taint the mind. Only subtle ignorance, illusory clinging, and illusory realms taint the mind. How can the abode of ignorance (avidyā-sthiti) not be gradually extinguished? Moreover, if the abode of ignorance cannot be gradually extinguished, how can ignorance naturally be extinguished first at the time of fruition, thereby ascending to the stage of perfect faith?
△Fourfold True Enlightenment
Since ignorance regarding phenomena (avidyā regarding phenomena) is extinguished, the karma-consciousness (karma-vijñāna) and the abode of ignorance gradually weaken, so the illusory appearances and karmic retributions that arise also become lighter and more subtle, different from before. For this reason, the semblance of consciousness becomes increasingly clear and sharp, and the semblance of form etc. no longer causes confusion in consciousness. Because the inner consciousness and outer sense objects etc. all become subtle and sharp, the wisdom without defilements becomes even brighter, and the delusions of ignorance become extremely thin, and in turn, they taint the mind again, causing the abode of ignorance, the karmic habit energies, to gradually tend towards exhaustion. The wisdom without defilements that appears becomes even clearer. In this way, through continuous tainting moment after moment, when the abode of ignorance is about to be exhausted, the wisdom without defilements that arises can know that the nature of those illusory appearances and karmic retributions is not real, originally not arising, and now not ceasing, only the essence of the mind, without distinctions. Because there is no dharma outside of the mind, this wisdom is vajra-pratibimba-jñāna (diamond-like unobstructed wisdom).
The extinction of ignorance regarding phenomena refers precisely to the complete eradication of the afflictions of views and thoughts in the three realms (three realms) and their habit energies in the ten stages of faith (ten stages of faith). From this point on, the karma-consciousness and the abode of ignorance gradually weaken, which is the aspect of gradually cutting off afflictions in the ten abodes (ten abodes) up to the ten bhūmis (ten bhūmis). The illusory appearances and karmic retributions that arise also become lighter and more subtle, which is the aspect of the transformation birth and death in the true reward land (true reward land), different from the segmented birth and death in the previous three realms. 'Gradually tending towards exhaustion' is the aspect of the tenth bhūmi (tenth bhūmi). 'About to be exhausted' is the aspect of ekajati-pratibaddha (one-life-away bodhisattva). Vajra-pratibimba-jñāna is the uninterrupted path (path of immediate liberation) of wonderful enlightenment (wonderful enlightenment) in the vajra-like mind (vajra-like mind) after the vajra.
△Fivefold Ultimate Enlightenment
When this wisdom is accomplished, it in turn taints the mind. Because the mind is tainted by bright wisdom, in a single thought, the habit energies of ignorance are extinguished here. When ignorance is exhausted, the seeds and habit energies of karma-consciousness and defiled dharmas also perish accordingly. Therefore, the sutra says, 'When its ground is destroyed, it also perishes accordingly,' which is the meaning of this.
其地指無明習氣。彼指業識染法種子。習氣金剛道后異熟空。此之謂也。已上皆明能覺凈心之義。
△次明凈心自覺義。
種子習氣壞故虛狀永泯。虛狀泯故心體寂照名為體證真如。何以故。以無異法為能證故即是寂照。無能證所證之別名為無分別智。何以故。以此智外無別有真如可分別故。此即是心顯成智。智是心用心是智體。體用一法自性無二。故名自性體證也。
無分別智即大圓鏡智也。余皆可知。已上約修廣釋竟。
△三舉喻結成。
如似水靜。內照照潤義殊而常湛一。何以故。照潤潤照故心亦如是。寂照義分而體融無二。何以故。照寂寂照故。照寂順體寂照順用。照自體名為覺于凈心。體自照即名為凈心自覺。故言二義一體。此即以無分別智為覺也。凈心從本已來具此智性不增不減。故以凈心為佛性也。此就智慧佛以明凈心為佛性。
如似水靜下先舉喻心。亦如是下次法合。凈心從本下結成凈心名為佛性。從問曰智慧佛者至此是第二約覺辨中初辨智慧佛性竟。
△二辨報應佛性。
又此凈心自體。具足福德之性及巧用之性。復為凈業所熏。出生報應二佛。故以此心為佛性也。
福德性出生報佛。通於自他受用。巧用性出生應佛。具足勝劣形儀。
【現代漢語翻譯】 現代漢語譯本： 『其地』指的是無明習氣（Avidya-vāsanā，無明的習性）。『彼』指的是業識染法種子（Karma-vijnana，業識所染之法的種子）。習氣在金剛道（Vajra-path，證悟的道路）之後，異熟果空（Vipāka-śūnyatā，異熟果的空性）。這就是所說的意思。以上都是爲了闡明能覺凈心（Visuddha-citta，清凈心）的含義。
△接下來闡明凈心自覺（Svacitta-samvedana，清凈心的自我覺知）的含義。
種子習氣壞滅的緣故，虛妄之相永遠泯滅。虛妄之相泯滅的緣故，心體寂靜而光明照耀，這被稱為體證真如（Tathatā，如實）。為什麼這麼說呢？因為沒有其他法作為能證，所以就是寂照。沒有能證和所證的差別，這被稱為無分別智（Nirvikalpa-jñāna，沒有分別的智慧）。為什麼這麼說呢？因為在這種智慧之外，沒有其他的真如可以分別。這就是心顯現成為智慧。智慧是心的作用，心是智慧的本體。本體和作用是一種法，自性沒有二致。所以稱為自性體證。
無分別智就是大圓鏡智（Ādarśa-jñāna，如鏡子般反映一切的智慧）。其餘的都容易理解。以上是就修行的角度廣泛地解釋。
△第三，舉例來總結。
就像水靜止一樣，內照（內在的照耀）和照潤（照耀滋潤）的含義不同，但始終湛然如一。為什麼這麼說呢？因為照耀就是滋潤，滋潤就是照耀，所以心也是這樣。寂靜和照耀的含義不同，但本體融合沒有二致。為什麼這麼說呢？因為照耀就是寂靜，寂靜就是照耀。照耀寂靜順應本體，寂照順應用。照耀自體被稱為覺悟凈心。本體自照就稱為凈心自覺。所以說兩種含義是一個本體。這就是用無分別智作為覺悟。凈心從本來就具有這種智性，不增不減。所以用凈心作為佛性（Buddha-dhātu，成佛的可能性）。這是就智慧佛（Jnana-Buddha，智慧的佛）的角度來闡明凈心是佛性。
就像水靜止一樣，下面先舉例說明心。『亦如是』下面是法合。『凈心從本』下面總結凈心名為佛性。從『問曰智慧佛者』到這裡是第二約覺辨中，首先辨明智慧佛性完畢。
△第二，辨明報應佛性（Sambhogakāya and Nirmāṇakāya Buddha-dhātu，報身佛和應身佛的佛性）。
還有，這種凈心自體，具足福德之性（Punya-dhātu，功德的自性）和巧用之性（Upāya-dhātu，善巧方便的自性）。又被清凈的業所熏習，出生報身佛和應身佛。所以用這種心作為佛性。
福德性出生報身佛，通於自受用和他受用。巧用性出生應身佛，具足殊勝和低劣的形儀。
【English Translation】 English version: 'Its ground' refers to the habitual energies of ignorance (Avidya-vāsanā, habits of ignorance). 'That' refers to the seeds of defiled dharmas in the karma consciousness (Karma-vijnana, seeds of defiled dharmas in karma consciousness). After the Vajra-path (Vajra-path, the diamond path), the habitual energies are the emptiness of the resultant maturation (Vipāka-śūnyatā, emptiness of the resultant maturation). This is what is meant. The above all clarifies the meaning of the pure mind that is capable of awakening (Visuddha-citta, pure mind).
△ Next, clarify the meaning of the pure mind's self-awareness (Svacitta-samvedana, self-awareness of pure mind).
Because the seeds and habitual energies are destroyed, the false appearances are forever extinguished. Because the false appearances are extinguished, the mind's essence is tranquil and illuminating, which is called the embodiment of Suchness (Tathatā, thusness). Why is this so? Because there is no other dharma as the capable witness, it is thus tranquility and illumination. The absence of a distinction between the capable witness and the witnessed is called non-discriminating wisdom (Nirvikalpa-jñāna, non-discriminating wisdom). Why is this so? Because outside of this wisdom, there is no other Suchness that can be discriminated. This is the mind manifesting as wisdom. Wisdom is the function of the mind, and the mind is the substance of wisdom. Substance and function are one dharma, and the self-nature is not two. Therefore, it is called self-nature embodiment.
Non-discriminating wisdom is the Great Perfect Mirror Wisdom (Ādarśa-jñāna, great perfect mirror wisdom). The rest is easily understood. The above is a broad explanation from the perspective of practice.
△ Third, conclude with an analogy.
It is like still water, where the meanings of inner illumination and illuminating moisture are different, but it is always serenely one. Why is this so? Because illumination is moisture, and moisture is illumination, so the mind is also like this. The meanings of tranquility and illumination are distinct, but the essence is fused and not two. Why is this so? Because illumination is tranquility, and tranquility is illumination. Illumination and tranquility accord with the substance, and tranquility and illumination accord with the function. Illuminating the self-essence is called awakening to the pure mind. The self-essence illuminating itself is called the pure mind's self-awareness. Therefore, it is said that the two meanings are one substance. This is using non-discriminating wisdom as awakening. The pure mind inherently possesses this wisdom nature, neither increasing nor decreasing. Therefore, the pure mind is used as the Buddha-nature (Buddha-dhātu, buddha nature). This is clarifying that the pure mind is the Buddha-nature from the perspective of the Wisdom Buddha (Jnana-Buddha, wisdom buddha).
Like still water, the analogy of the mind is given first. 'It is also like this' below is the dharma combination. 'The pure mind from the beginning' below concludes that the pure mind is called the Buddha-nature. From 'Question: What is the Wisdom Buddha?' to here is the end of the first clarification of the Wisdom Buddha-nature in the second section on distinguishing based on awakening.
△ Second, distinguish the Reward and Manifestation Buddha-nature (Sambhogakāya and Nirmāṇakāya Buddha-dhātu, reward body and emanation body buddha nature).
Furthermore, this pure mind itself fully possesses the nature of merit (Punya-dhātu, nature of merit) and the nature of skillful means (Upāya-dhātu, nature of skillful means). It is also perfumed by pure karma, giving birth to the Reward Body Buddha and the Manifestation Body Buddha. Therefore, this mind is used as the Buddha-nature.
The nature of merit gives birth to the Reward Body Buddha, which is common to both self-enjoyment and others' enjoyment. The nature of skillful means gives birth to the Manifestation Body Buddha, which fully possesses superior and inferior forms and appearances.
皆繇凈業所熏。此報應佛性不外于凈心也。
△三辨出障佛性。
又復不覺滅故以心為覺。動義息故說心不動。虛相泯故言心無相。然此心體非覺非不覺。非動非不動。非相非無相。雖然以不覺滅故說心為覺。亦無所妨也。此就對治出障心體以論于覺。不據智用為覺。
雖復非覺非不覺等。而以不覺滅故不妨說覺。此果頭法身佛性不外于凈心也。
△四辨平等佛性。
又復凈心本無不覺說心為本覺。本無動變說心為本寂。本無虛相說心本平等。然其心體非覺非不覺。非動非不動。非相非無相。雖然以本無不覺故說為本覺。亦無所失也。此就凡聖不二以明心體為如如佛。不論心體本具性覺之用也。
雖復非覺非不覺等。而以本無不覺故亦不妨說為本覺。此在纏法身佛性凡聖不二亦惟一凈心也。已上廣辨佛性中二約覺辨竟。
△三釋余疑四。初釋執性廢修疑。二釋本有不覺疑。三釋自然因緣疑。四釋無明心性疑。今初。
問曰。若就本無不覺名為佛者。凡夫即是佛。何用修道為。答曰。若就心體平等。無即修與不修。成與不成。亦無覺與不覺。但為明如如佛故。擬對說為覺也。又復若據心體平等。亦無眾生諸佛與此心體有異。故經偈云。心佛及眾生。是三無差別。然復
【現代漢語翻譯】 現代漢語譯本：都由於清凈的業力所熏習。這報應佛性不外在於清凈的心。
△三、辨明去除障礙的佛性。
又因為不覺滅除的緣故，以心為覺。因為動的意義止息的緣故，說心不動。因為虛妄的相狀泯滅的緣故，說心無相。然而這心體，非覺也非不覺，非動也非不動，非相也非無相。雖然如此，因為不覺滅除的緣故，說心為覺，也沒有什麼妨礙。這是就對治去除障礙的心體來論述覺，不是依據智慧的作用為覺。
雖然並非覺也非不覺等等，但因為不覺滅除的緣故，不妨礙說覺。這果頭法身（Dharmakaya）佛性不外在於清凈的心。
△四、辨明平等的佛性。
又因為凈心本來沒有不覺，所以說心為本覺。本來沒有動變，所以說心為本寂。本來沒有虛妄的相狀，所以說心本來平等。然而這心體，非覺也非不覺，非動也非不動，非相也非無相。雖然如此，因為本來沒有不覺的緣故，所以說為本覺，也沒有什麼缺失。這是就凡夫和聖人沒有差別來闡明心體為如如佛，不論心體本來具有的性覺之用。
雖然並非覺也非不覺等等，但因為本來沒有不覺的緣故，也不妨礙說為本覺。這在纏法身（Dharmakaya）佛性，凡夫和聖人沒有差別，也只是一個清凈的心。以上廣泛辨明佛性中，第二段約覺辨明完畢。
△三、解釋其餘的疑問，共有四個：一是解釋執著自性而廢棄修行的疑問，二是解釋本有不覺的疑問，三是解釋自然因緣的疑問，四是解釋無明心性的疑問。現在先解釋第一個疑問。
問：如果就本來沒有不覺而稱為佛，那麼凡夫就是佛，為什麼還要修行呢？答：如果就心體平等而言，就沒有修行與不修行，成就與不成就，也沒有覺與不覺。只是爲了闡明如如佛的緣故，才假借相對而說為覺。而且如果依據心體平等，眾生和諸佛與這心體也沒有差別。所以經中的偈頌說：『心、佛及眾生，是三無差別。』然而
【English Translation】 English version: All are due to the purification of karma. This reward-body Buddha-nature (報應佛性) is none other than the pure mind.
△3. Discriminating the Buddha-nature that removes obstacles.
Furthermore, because ignorance is extinguished, the mind is regarded as awakening. Because the meaning of movement ceases, it is said that the mind is unmoving. Because illusory appearances vanish, it is said that the mind is without form. However, this essence of mind is neither awakening nor non-awakening, neither moving nor unmoving, neither having form nor being without form. Nevertheless, because ignorance is extinguished, it is said that the mind is awakening, and there is no harm in this. This discusses awakening based on the mind-essence that counteracts and removes obstacles, not based on the function of wisdom as awakening.
Although it is neither awakening nor non-awakening, etc., because ignorance is extinguished, it does not hinder the saying of awakening. This fruition-head Dharmakaya (法身) Buddha-nature is none other than the pure mind.
△4. Discriminating the equal Buddha-nature.
Furthermore, because the pure mind originally has no ignorance, it is said that the mind is original awakening. Originally there is no movement or change, so it is said that the mind is original quiescence. Originally there are no illusory appearances, so it is said that the mind is originally equal. However, this essence of mind is neither awakening nor non-awakening, neither moving nor unmoving, neither having form nor being without form. Nevertheless, because originally there is no ignorance, it is said to be original awakening, and there is no loss in this. This clarifies the mind-essence as the Thus Come Buddha (如如佛) based on the non-duality of ordinary beings and sages, without discussing the inherent function of the mind-essence as intrinsic awakening.
Although it is neither awakening nor non-awakening, etc., because originally there is no ignorance, it also does not hinder the saying of original awakening. This Dharmakaya (法身) Buddha-nature in entanglement, with no difference between ordinary beings and sages, is also only one pure mind. The above is the extensive discrimination of Buddha-nature, the second section on discriminating based on awakening is complete.
△3. Explaining the remaining doubts, there are four: First, explaining the doubt of clinging to self-nature and abandoning practice; second, explaining the doubt of inherent ignorance; third, explaining the doubt of natural causes and conditions; fourth, explaining the doubt of the nature of ignorance. Now, first explaining the first doubt.
Question: If one is called a Buddha based on originally having no ignorance, then ordinary beings are Buddhas, so why is there a need for cultivation? Answer: If one speaks in terms of the equality of the mind-essence, then there is no cultivation or non-cultivation, accomplishment or non-accomplishment, nor awakening or non-awakening. It is only for the sake of clarifying the Thus Come Buddha (如如佛) that awakening is spoken of relatively. Moreover, if based on the equality of the mind-essence, there is no difference between sentient beings and Buddhas and this mind-essence. Therefore, the verse in the sutra says: 'Mind, Buddha, and sentient beings, these three are without difference.' However,
心性緣起法界法門法爾不壞故常平等常差別。常平等故。心佛及眾生是三無差別。常差別故。流轉五道說名眾生。反流盡源說名為佛。以有此平等義故。無佛無眾生。為此緣起差別義故。眾生須修道。
此躡上平等法身義而起疑也。答中先明擬對說覺。則如如佛但是修之所顯。非是修之所成。次明平等不礙差別。繇有平等差別二義。方成心性緣起法界法門。平等則六而常即。差別則即而常六。知平等故不生退屈。知差別故不生上慢也。
△二釋本有不覺疑。
問曰。云何得知心體本無不覺。答曰。若心體本有不覺者。聖人證凈心時應更不覺。凡夫未證得應為覺。既見證者無有不覺。未證者不名為覺。故定知心體本無不覺。問曰。聖人滅不覺故得自證凈心。若無不覺云何言滅。又若無不覺即無眾生。答曰。前已具釋心體平等無凡無聖。故說本無不覺。不無心性緣起。故有滅有證有凡有聖。又復緣起之有。有即非有。故言本無不覺。今亦無不覺。然非不有。故言有滅有證有凡有聖。但證以順用入體即無不覺。故得驗知心體本無不覺。但凡是違用一體謂異。是故不得證知平等之體也。
前問云何知此真心非是不覺。將謂真心全體不覺。故以無明滅時應無真心答之。此問云何得知心體本無不覺。將謂
【現代漢語翻譯】 現代漢語譯本：心性緣起是法界法門，其自性如此，不會毀壞，所以是常平等而又常差別的。因為常平等，所以心、佛和眾生這三者沒有差別。因為常差別，所以在五道中流轉的叫做眾生，反過來追溯到源頭的叫做佛。因為有這種平等的意義，所以說沒有佛也沒有眾生。因為這種緣起差別的意義，所以眾生需要修行。
這是承接上面平等法身的意義而產生的疑問。回答中首先說明擬對說覺，那麼如如佛只是通過修行所顯現的，不是通過修行所成就的。其次說明平等不妨礙差別。因為有平等和差別這兩種意義，才成就了心性緣起法界法門。平等則六者雖然不同但常即是一，差別則即是一而常不同。知道平等所以不產生退縮，知道差別所以不產生高傲自滿。
問：如何得知心體本來沒有不覺（無明）？答：如果心體本來有不覺，那麼聖人證得清凈心的時候應該更加不覺，凡夫沒有證得的時候應該為覺。既然看到證得的人沒有不覺，沒有證得的人不叫做覺，所以一定知道心體本來沒有不覺。問：聖人滅除了不覺所以證得了自證凈心，如果沒有不覺，怎麼說滅除？又如果沒有不覺，就沒有眾生。答：前面已經詳細解釋了心體平等，沒有凡夫沒有聖人，所以說本來沒有不覺。但不是沒有心性緣起，所以有滅除，有證得，有凡夫，有聖人。而且緣起的有，有即是非有，所以說本來沒有不覺，現在也沒有不覺。然而並非沒有，所以說有滅除，有證得，有凡夫，有聖人。只是證得后順著用入本體就沒有不覺，所以能夠驗證得知心體本來沒有不覺。只是凡夫違背用，把一體看作是不同的，所以不能證知平等的本體。
前面的問題是：如何知道這個真心不是不覺？以為真心全體都是不覺，所以用無明滅時應該沒有真心來回答。這裡的問題是：如何得知心體本來沒有不覺？以為
【English Translation】 English version: The origination of mind-nature is the Dharma-door of the Dharmadhatu (realm of Dharma), its inherent nature is such that it is indestructible, therefore it is constantly equal and constantly different. Because it is constantly equal, the mind, the Buddha, and sentient beings are not different. Because it is constantly different, those who transmigrate in the five paths are called sentient beings, and those who trace back to the source are called Buddhas. Because there is this meaning of equality, it is said that there is neither Buddha nor sentient beings. Because of this meaning of origination and difference, sentient beings need to cultivate.
This arises from a doubt about the meaning of the above-mentioned equal Dharmakaya (Dharma body). The answer first clarifies the concept of 'contemplating and speaking of awakening,' indicating that the Tathagata Buddha is only manifested through cultivation, not achieved through cultivation. Secondly, it clarifies that equality does not hinder difference. It is because of the two meanings of equality and difference that the Dharma-door of the Dharmadhatu of mind-nature origination is established. Equality means that the six are different but always one, while difference means that they are one but always different. Knowing equality, one does not become discouraged; knowing difference, one does not become arrogant.
Question: How can it be known that the mind-essence originally has no non-awakening (ignorance)? Answer: If the mind-essence originally had non-awakening, then when a sage realizes the pure mind, he should be even more non-awakened, and when an ordinary person has not realized it, he should be awakened. Since it is seen that those who have realized it have no non-awakening, and those who have not realized it are not called awakened, it is definitely known that the mind-essence originally has no non-awakening. Question: Sages eliminate non-awakening and thus attain self-realized pure mind. If there is no non-awakening, how can one speak of elimination? Also, if there is no non-awakening, there would be no sentient beings. Answer: It has already been explained in detail earlier that the mind-essence is equal, without ordinary people or sages, so it is said that there is originally no non-awakening. But it is not that there is no mind-nature origination, so there is elimination, there is realization, there are ordinary people, and there are sages. Moreover, the existence of origination is that existence is non-existence, so it is said that there was originally no non-awakening, and there is no non-awakening now. However, it is not that there is nothing, so it is said that there is elimination, there is realization, there are ordinary people, and there are sages. It is just that after realization, following the use and entering the essence, there is no non-awakening, so it can be verified that the mind-essence originally has no non-awakening. It is just that ordinary people go against the use, viewing the one essence as different, so they cannot realize the equal essence.
The previous question was: How do we know that this true mind is not non-awakening? Assuming that the entire true mind is non-awakening, it was answered with the idea that when ignorance is extinguished, there should be no true mind. The question here is: How can it be known that the mind-essence originally has no non-awakening? Assuming that
真心具有不覺。覺與不覺二體並存。故以聖應不覺凡夫應覺答之。次復躡起一問。意謂聖已滅不覺故應無更起不覺之理。然因中若無不覺。何須言滅。又既無不覺。何名眾生。答中共有三番釋疑。初一番約心體說平等。約緣起說差別。次一番單約緣起中即具平等差別二義。第三番明平等中差別之繇。繇于違順二用而體實平等也。
△三釋自然因緣疑。
問曰。心顯成智者。為無明盡故自然是智。為更別有因緣。答曰。此心在染之時本具福智二種之性。不少一法。與佛無異。但為無明染法所覆故。不得顯用。后得福智二種凈業所熏故。染法都盡。然此凈業除染之時。即能顯彼二性。令成事用。所謂相好依報一切智等。智體自是真心性照之能。智用由熏成也。
問中具有雙計。自然是智即計自然。別有因緣即計因緣。答中二番雙破。初云本具福智二性。即非因緣。染覆不顯即非自然。次云二種凈業所熏。即非自然。顯彼二性令成事用。即非因緣也。體是性照之能。用由熏成。可謂全性起修。全修在性。超諸戲論者矣。
△四釋無明心性疑。
問曰。心顯成智。即以心為佛性。心起不覺。亦應以心為無明性。答曰。若就法性之義論之。亦得為無明性也。是故經言。明與無明其性無二。無二之
【現代漢語翻譯】 現代漢語譯本： 真心具有不覺。覺（bodhi，覺悟）與不覺二者並存。所以用聖人應不覺，凡夫應覺來回答。接著又提出一個問題，意思是說聖人已經滅除了不覺，所以不應該再有產生不覺的道理。然而，如果因地中沒有不覺，又何必說滅除呢？既然沒有不覺，又怎麼能稱為眾生呢？回答中共有三重解釋疑惑。第一重是從心體的角度說平等，從緣起的角度說差別。第二重是單從緣起中就具備平等和差別兩種含義。第三重是說明平等中差別的由來，是由於違背和順從兩種作用，而本體實際上是平等的。 △三、解釋自然因緣的疑惑。 問：心顯現成為智慧，是因為無明（avidyā，無知）滅盡后自然就是智慧，還是因為有其他的因緣？答：這個心在被染污的時候，本來就具備福德和智慧兩種性質，沒有缺少任何一種。與佛（Buddha）沒有差別。只是因為被無明染污所覆蓋，所以不能顯現作用。後來得到福德和智慧兩種清凈的業力所熏習，所以染污全部滅盡。然而，這種清凈的業力在去除染污的時候，就能顯現那兩種性質，使之成為實際的作用。所謂相好、依報、一切智等。智慧的本體本來就是真心自性照了的功能，智慧的作用是由熏習而成的。 問題中包含兩種計較。自然是智，就是計較自然。別有因緣，就是計較因緣。回答中兩次破除這兩種計較。首先說本來就具備福德和智慧兩種性質，就不是因緣。染污覆蓋不能顯現，就不是自然。其次說兩種清凈的業力所熏習，就不是自然。顯現那兩種性質使之成為實際的作用，就不是因緣。本體是自性照了的功能，作用是由熏習而成的。可以說是全性起修，全修在性，超越了各種戲論。 △四、解釋無明心性的疑惑。 問：心顯現成為智慧，就是以心為佛性（Buddha-nature）。心生起不覺，也應該以心為無明性嗎？答：如果從法性的意義來討論，也可以認為是無明性。所以經書上說，明與無明，其性沒有兩種。
【English Translation】 English version: The true mind inherently possesses non-awakening. Awakening (bodhi) and non-awakening coexist. Therefore, it is answered with 'sages respond to non-awakening, ordinary beings respond to awakening.' Then, another question is raised, meaning that since sages have extinguished non-awakening, there should be no reason for non-awakening to arise again. However, if there were no non-awakening in the causal ground, why would there be talk of extinguishing it? And if there were no non-awakening, how could they be called sentient beings? The answer contains three layers of explanation to resolve the doubts. The first layer speaks of equality from the perspective of the mind's essence and difference from the perspective of dependent origination. The second layer speaks of both equality and difference being present within dependent origination itself. The third layer clarifies the origin of difference within equality, which arises from the functions of opposition and compliance, while the essence is actually equal. △3. Explaining the Doubt of Natural Causation Question: When the mind manifests as wisdom, is it because wisdom is naturally present after the exhaustion of ignorance (avidyā), or is it due to other causes and conditions? Answer: This mind, when defiled, inherently possesses the nature of both merit and wisdom, lacking nothing. It is no different from the Buddha. However, it is covered by the defilement of ignorance, so it cannot manifest its function. Later, it is熏習 (xunxi, influenced) by the pure karma of both merit and wisdom, so all defilements are exhausted. However, this pure karma, when removing defilements, can manifest those two natures, causing them to become actual functions. These are the so-called marks and characteristics, dependent rewards, and all-knowing wisdom, etc. The essence of wisdom is originally the function of the true mind's self-illuminating nature, and the function of wisdom is formed by熏習 (xunxi, influence). The question contains two kinds of attachment. 'Naturally is wisdom' is attachment to naturalness. 'Other causes and conditions' is attachment to causes and conditions. The answer refutes these two attachments twice. First, it says that it inherently possesses the nature of both merit and wisdom, so it is not due to causes and conditions. Defilement covers and cannot manifest, so it is not natural. Second, it says that it is熏習 (xunxi, influenced) by the pure karma of both kinds, so it is not natural. Manifesting those two natures and causing them to become actual functions is not due to causes and conditions. The essence is the function of self-illuminating nature, and the function is formed by熏習 (xunxi, influence). It can be said that the entire cultivation arises from the nature, and the entire cultivation is within the nature, transcending all conceptual elaborations. △4. Explaining the Doubt of the Nature of Ignorance Question: When the mind manifests as wisdom, is it taking the mind as Buddha-nature? When the mind arises with non-awakening, should it also take the mind as the nature of ignorance? Answer: If discussing from the meaning of Dharma-nature, it can also be considered the nature of ignorance. Therefore, the scriptures say that clarity and ignorance are not two in nature.
性即是實性也。
智如水。無明如冰。水以濕為性。冰亦以濕為性。若知濕性無二。則水與冰徒有名字。惟濕為實性耳。然就取用義強。但云水濕可耳。何必言冰濕哉。又既知冰性元濕。則決不離冰覓水。亦決不執冰為水矣。已上釋佛性竟。
△四釋法身。
問曰。云何名此心以為法身。答曰。法以功能為義。身以依止為義。以此心體有隨染之用。故為一切染法之所熏習。即以此心隨染。故能攝持熏習之氣。復能依熏顯現染法。即此心效能持能現二種功能。及所持所現二種染法皆依此一心而立。與心不一不異。故名此心以為法身。此能持之功能。與所持之氣和合。故名為子時阿梨耶識也。依熏現法之能。與所現之相和合。故名為果報阿梨耶識。此二識體一用異也。然此阿梨耶中即有二分。一者染分。即是業與果報之相。二者凈分。即是心性及能熏凈法名為凈分。以其染性即是凈性更無別法故。由此心性為彼業果染事所依故。說言生死依如來藏。即是法身藏也。又此心體雖為無量染法所覆。即復具足過恒河沙數無漏性功德法。為無量凈業所熏故。此等凈性即能攝持熏習之氣。復能依熏顯現諸佛功德之用。即此恒沙性凈功德。及能持能現二種功能。並所持所現二種凈用。皆依此一心而立。與心不一不異
【現代漢語翻譯】 現代漢語譯本 『性』指的就是實性（shí xìng）的本性。
智慧就像水，無明就像冰。水以濕潤為本性，冰也以濕潤為本性。如果明白濕性沒有差別，那麼水和冰就只是名稱不同而已，只有濕才是真正的本性。然而，從取用功能的角度來說，強調水的濕潤就可以了，何必說冰的濕潤呢？而且，既然知道冰的本性原本就是濕潤，那麼就絕對不會離開冰去尋找水，也絕對不會執著地認為冰就是水。以上解釋佛性（fó xìng）完畢。
△四、解釋法身（fǎ shēn）。
問：為什麼稱這個心為法身？ 答：『法』以功能為意義，『身』以依止為意義。因為這個心體具有隨順染污的作用，所以會被一切染法所熏習。正因為這個心隨順染污，所以能夠攝持熏習之氣，又能依靠熏習顯現染法。這個心效能夠持能現兩種功能，以及所持所現的兩種染法，都依此一心而建立，與心不一不異，所以稱這個心為法身。這能持的功能，與所持之氣和合，所以名為子時阿梨耶識（Ā lí yē shí）。依靠熏習顯現法的功能，與所顯現的相和合，所以名為果報阿梨耶識。這兩個識體相同，作用不同。然而，這個阿梨耶識中有兩部分：一是染分，就是業與果報之相；二是凈分，就是心性和能熏凈法，名為凈分。因為染性就是凈性，沒有其他差別。因此，由於這個心性是那些業果染事所依，所以說生死依如來藏（Rú lái zàng），也就是法身藏。 而且，這個心體雖然被無量染法所覆蓋，卻又具足超過恒河沙數（héng hé shā shù）的無漏性功德法，因為被無量凈業所熏習。這些凈效能夠攝持熏習之氣，又能依靠熏習顯現諸佛功德的作用。這些恒河沙數般的性凈功德，以及能持能現兩種功能，並所持所現的兩種凈用，都依此一心而建立，與心不一不異。
【English Translation】 English version 'Nature' refers to the very essence of true nature (shí xìng).
Wisdom is like water, and ignorance is like ice. Water's nature is wetness, and ice's nature is also wetness. If one understands that there is no difference in wetness, then water and ice are merely different names; only wetness is the true nature. However, from the perspective of practical use, it is sufficient to emphasize the wetness of water; why mention the wetness of ice? Moreover, since one knows that the nature of ice is originally wetness, one will definitely not seek water apart from ice, nor will one stubbornly regard ice as water. The above explanation of Buddha-nature (fó xìng) is complete.
△4. Explanation of Dharmakaya (fǎ shēn).
Question: Why is this mind called Dharmakaya? Answer: 'Dharma' is defined by its function, and 'kaya' (body) is defined by its reliance. Because this mind-essence has the function of conforming to defilement, it is influenced by all defiled dharmas. Precisely because this mind conforms to defilement, it can gather and hold the energy of influence, and it can manifest defiled dharmas based on this influence. This mind-nature has the two functions of being able to hold and being able to manifest, and the two types of defiled dharmas that are held and manifested are all established based on this one mind, being neither identical to nor different from the mind. Therefore, this mind is called Dharmakaya. This function of being able to hold, combined with the energy that is held, is called the Ālaya-consciousness (Ā lí yē shí) at the time of conception. The function of manifesting dharmas based on influence, combined with the manifested appearances, is called the Ālaya-consciousness of karmic retribution. These two consciousnesses are the same in essence but different in function. However, within this Ālaya-consciousness, there are two parts: one is the defiled part, which is the aspect of karma and karmic retribution; the other is the pure part, which is the mind-nature and the pure dharmas that can influence, called the pure part. Because the defiled nature is the same as the pure nature, there is no other difference. Therefore, because this mind-nature is the basis upon which those karmic retribution and defiled matters rely, it is said that birth and death rely on the Tathāgatagarbha (Rú lái zàng), which is the Dharmakaya-garbha. Moreover, although this mind-essence is covered by countless defiled dharmas, it also possesses countless undefiled qualities and virtues, exceeding the sands of the Ganges River (héng hé shā shù), because it is influenced by countless pure karmas. These pure natures can gather and hold the energy of influence, and they can manifest the functions of the virtues of all Buddhas based on this influence. These pure qualities and virtues, as numerous as the sands of the Ganges, as well as the two functions of being able to hold and being able to manifest, and the two types of pure functions that are held and manifested, are all established based on this one mind, being neither identical to nor different from the mind.
。故名此心為法身也。
答中先明隨染法身。后明隨凈法身中乃具明染凈二分性元非二。以結前起后也。染法凈法俱名為法。以俱有功能故俱名為身。以俱為依止故。以此心效能持能現二種功能。及所持所現染凈二法。與心不一不異故。能持即業識種子。能現即業識現行。所持即染法種子。所現即染法現行。種不是現。現不是種。能不是所。所不是能。故言不一。離心無種。離心無現。離心無能。離心無所。故言不異。既法法皆心。故心是法身也。能持持于所持之氣即是種子。故名子時阿梨耶識。氣者氣類也。能現現於所現之相即是現行。故名果報阿梨耶識。相者相狀也。現行亦熏種子。種子亦熏現行。約熏現義名為種子。約熏種義名為現行。故曰體一用異。已上但約隨染明法身也。然阿梨耶中不惟具足染分。亦復具足凈分。以染凈二性更無別法。染性即凈性故。但迷時則為業果染事所依。妄成二死。悟時顯發無漏性功德法。具足凈用耳。凈法種現互熏。例前可知。
△五釋如來藏。
問曰。云何複名此心為如來藏。答曰。有三義。一者能藏名藏。二者所藏名藏。三者能生名藏。所言能藏者復有二種。一者如來果德法身。二者眾生性德。凈心並能包含染凈二性及染凈二事無所妨礙。故言能藏名藏。
【現代漢語翻譯】 現代漢語譯本：所以稱此心為法身（Dharmakaya）啊。
回答中先說明隨順染法的法身，后說明隨順凈法的法身，其中詳細說明染凈二分的自性原本不是二。這是爲了總結前文，開啟後文。染法和凈法都稱為法，因為都具有功能；都稱為身，因為都是依止之處。因為此心效能持（維持）能現（顯現）兩種功能，以及所持（維持）所現（顯現）的染凈二法，與心不一不異。能持就是業識種子（karmic seeds），能現就是業識現行（manifestations）；所持就是染法種子，所現就是染法現行。種子不是現行，現行不是種子；能不是所，所不是能，所以說不一。離開心就沒有種子，離開心就沒有現行，離開心就沒有能，離開心就沒有所，所以說不異。既然一切法都是心，所以心就是法身。能持維持所持的氣，就是種子，所以名為子時阿梨耶識（alaya-vijnana，藏識）。氣，指的是氣類。能現顯現所現的相，就是現行，所以名為果報阿梨耶識。相，指的是相狀。現行也熏習種子，種子也熏習現行。從熏習現行的意義上說，稱為種子；從熏習種子的意義上說，稱為現行。所以說體一用異。以上只是從隨順染法來說明法身。然而阿梨耶識中不僅具足染分，也具足凈分。因為染凈二性更無其他別法，染性就是凈性。只是迷惑時，就成為業果染事所依，妄成二死（兩種死亡）。覺悟時，就顯發無漏性功德法，具足凈用。凈法種現互相熏習，與前文類似，可以類推得知。
△五、解釋如來藏（Tathagatagarbha）。
問：為什麼又稱此心為如來藏？答：有三種含義。一是能藏名為藏，二是所藏名為藏，三是能生名為藏。所謂能藏，又有兩種：一是如來果德法身，二是眾生性德凈心，都能包含染凈二性及染凈二事，沒有妨礙。所以說能藏名為藏。
【English Translation】 English version: Therefore, this mind is called Dharmakaya (body of the Dharma).
The answer first clarifies the Dharmakaya that accords with defiled dharmas, and then clarifies the Dharmakaya that accords with pure dharmas, wherein it explains in detail that the nature of the two aspects of defilement and purity are originally not two. This is to summarize the previous and initiate the following. Both defiled dharmas and pure dharmas are called dharmas because both possess functions; both are called bodies because both are the basis of reliance. Because this mind-nature possesses the two functions of being able to maintain and being able to manifest, as well as the defiled and pure dharmas that are maintained and manifested, it is neither identical nor different from the mind. Being able to maintain is the karmic seeds; being able to manifest is the karmic manifestations. What is maintained are the seeds of defiled dharmas; what is manifested are the manifestations of defiled dharmas. Seeds are not manifestations, and manifestations are not seeds; being able is not what is, and what is is not being able, therefore it is said to be not identical. Apart from the mind, there are no seeds; apart from the mind, there are no manifestations; apart from the mind, there is no being able; apart from the mind, there is no what is, therefore it is said to be not different. Since all dharmas are mind, therefore mind is Dharmakaya. Being able to maintain maintains the energy of what is maintained, which is the seeds, therefore it is called the alaya-vijnana (storehouse consciousness) at the time of Zi (midnight). Energy refers to the category of energy. Being able to manifest manifests the appearance of what is manifested, which is the manifestations, therefore it is called the resultant alaya-vijnana. Appearance refers to the form. Manifestations also perfume the seeds, and seeds also perfume the manifestations. From the perspective of perfuming manifestations, it is called seeds; from the perspective of perfuming seeds, it is called manifestations. Therefore, it is said that the essence is one, but the function is different. The above only explains the Dharmakaya from the perspective of according with defilement. However, the alaya-vijnana not only possesses the defiled aspect, but also possesses the pure aspect. Because the two natures of defilement and purity have no other separate dharmas, the defiled nature is the pure nature. It is only when deluded that it becomes the basis of karmic results and defiled matters, falsely creating the two deaths. When enlightened, it manifests the faultless qualities and virtues of the Dharma, fully possessing pure functions. The mutual perfuming of pure dharma seeds and manifestations is similar to the previous explanation and can be inferred.
△5. Explaining the Tathagatagarbha (womb of the Thus Come One).
Question: Why is this mind also called the Tathagatagarbha? Answer: There are three meanings. First, being able to store is called store. Second, what is stored is called store. Third, being able to generate is called store. What is meant by being able to store has two aspects: first, the Dharmakaya of the Tathagata's fruition and virtues; second, the pure mind of sentient beings' inherent nature, both of which can contain the two natures of defilement and purity, as well as the two matters of defilement and purity, without any hindrance. Therefore, it is said that being able to store is called store.
藏體平等名之為如。平等緣起目之為來。此即是能藏名如來藏也。第二所藏名藏者。即此真心而為無明㲉藏所覆藏故。名為所藏也。藏體無異無相名之為如。體備染凈二用目之為來。故言所藏名藏也。第三能生名藏者。如女胎藏能生於子。此心亦爾。體具染凈二性之用故。依染凈二種熏力能生世間出世間法也。是故經云。如來藏者是善不善因。又復經言。心性是一。云何能生種種果報。又復經言。諸佛正遍知海從心想而生也。故染凈平等名之為如。能生染凈目之為來。故言能生名如來藏也。
能藏所藏能生並是藏義。能藏雙約在纏出纏言之。所藏單約在纏言之。能生直約現前一念言之。文並易知。
△六釋法界。
問曰。云何複名凈心以為法界。答曰。法者法爾故。界者性別故。以此心體法爾具足一切諸法。故言法界。
△七釋法性。
問曰。云何名此凈心以為法性。答曰。法者一切法。性者體別義。以此凈心有差別之性故。能與諸法作體也。又性者體實不改義。以一切法皆以此心為體。諸法之相自有生滅。故名虛妄。此心真實不改不滅。故名法性也。
初一釋約不變隨緣差別性。次一釋約隨緣不變真實性也。
△三結成。
其餘實際實相等無量名字不可具釋。上
【現代漢語翻譯】 現代漢語譯本：能藏，以平等之體而名為『如』。平等緣起，稱之為『來』。這就是能藏，名為如來藏（Tathagatagarbha，如來之藏）。第二，所藏，名為『藏』，即此真心被無明（avidya，無知）的㲉藏所覆蓋，故名為所藏。藏體無異無相，名之為『如』。體具備染凈二用，稱之為『來』。所以說所藏名為『藏』。第三，能生，名為『藏』，如同女人的胎藏能生出孩子。此心也是如此，體具染凈二性之用，因此，依靠染凈二種熏習的力量，能生出世間和出世間的法。所以經中說：『如來藏是善不善的因。』又說：『心性是一，為何能生種種果報？』又說：『諸佛正遍知海從心想而生。』所以染凈平等，名之為『如』。能生染凈，稱之為『來』。所以說能生名為如來藏。 能藏、所藏、能生，都是藏的含義。能藏是同時從在纏和出纏兩個方面來說的。所藏只是從在纏的方面來說的。能生直接從現前一念來說的。文義都很容易理解。 △六、解釋法界（Dharmadhatu，一切法的界限）。 問：為什麼又稱凈心為法界？答：法，是法爾如是的意思。界，是界限分別的意思。因為此心體法爾具足一切諸法，所以說它是法界。 △七、解釋法性（Dharmata，法的本性）。 問：為什麼稱此凈心為法性？答：法，是一切法。性，是體別之義。因為此凈心有差別的體性，所以能作為諸法的本體。又，性，是體真實不改變的意思。因為一切法都以這個心為本體，諸法的相狀自有生滅，所以名為虛妄。此心真實不改變不滅，所以名為法性。 第一個解釋是從不變隨緣的差別性來說的。第二個解釋是從隨緣不變的真實性來說的。 △三、總結。 其餘如實際（tathata，真如實際）、實相等無量名字，不能一一解釋。以上
【English Translation】 English version: 'Able to contain' is named 'Thusness' (如, Ru) because of its equal nature. 'Coming' (來, Lai) is named because of the arising of equal conditions. This is the 'able to contain,' named the Tathagatagarbha (如來藏, the Womb of the Thus-Come One). Secondly, 'that which is contained' is named 'garbha' (藏, Zang), meaning this true mind is covered by the husk of ignorance (無明, avidya), hence it is named 'that which is contained.' The nature of the garbha, without difference or form, is named 'Thusness.' The essence possesses both defiled and pure functions, and is called 'Coming.' Therefore, it is said that 'that which is contained' is named 'garbha.' Thirdly, 'able to generate' is named 'garbha,' like a woman's womb that can give birth to a child. This mind is also like this, possessing the functions of both defiled and pure natures. Therefore, relying on the power of both defiled and pure熏習 (xunxi, influence), it can generate both mundane and supramundane dharmas. Therefore, the sutra says, 'The Tathagatagarbha is the cause of good and non-good.' It also says, 'The nature of the mind is one, how can it generate various karmic retributions?' It also says, 'The ocean of the Buddhas' perfect and complete knowledge arises from the thoughts of the mind.' Therefore, the equality of defilement and purity is named 'Thusness.' The ability to generate defilement and purity is called 'Coming.' Therefore, it is said that 'able to generate' is named the Tathagatagarbha. 'Able to contain,' 'that which is contained,' and 'able to generate' are all meanings of 'garbha.' 'Able to contain' speaks of both being bound and being liberated. 'That which is contained' speaks only of being bound. 'Able to generate' speaks directly of the present moment of thought. The meaning is easy to understand. △ Six, Explaining the Dharmadhatu (法界, the realm of all dharmas). Question: Why is the pure mind also called the Dharmadhatu? Answer: 'Dharma' means 'naturally so.' 'Dhatu' means 'boundaries and distinctions.' Because this mind-essence naturally possesses all dharmas, it is called the Dharmadhatu. △ Seven, Explaining Dharmata (法性, the nature of dharma). Question: Why is this pure mind called Dharmata? Answer: 'Dharma' means all dharmas. 'Ta' means the essence of distinction. Because this pure mind has a distinct essence, it can serve as the substance of all dharmas. Also, 'ta' means the essence is real and unchanging. Because all dharmas take this mind as their substance, the appearances of dharmas have their own arising and ceasing, hence they are called illusory. This mind is real, unchanging, and non-ceasing, hence it is called Dharmata. The first explanation is from the perspective of the differentiating nature of unchanging-depending-on-conditions. The second explanation is from the perspective of the real nature of depending-on-conditions-unchanging. △ Three, Conclusion. The remaining countless names such as Actual Reality (實際, tathata), Real Mark (實相, reality aspect), etc., cannot be explained one by one. Above
來釋名義竟。
實者真實。際者邊際。心外無法。法唯是心。無邊際故名為實際。無妄想故名為實相。等者等余法住法位及中實理心一實境界等諸名字也。
大乘止觀法門釋要卷第一 卍新續藏第 55 冊 No. 0905 大乘止觀法門釋要
大乘止觀法門釋要卷第二
明 古吳沙門智旭 述
△三辨體狀二。初標科略指。二依科廣釋。今初。
次出體狀。所言體狀者就中復有三種差別。一舉離相以明凈心。二舉不一不異以論法性。三舉二種如來藏以辨真如。雖復三種差別。總唯辨此凈心體狀也。
復有三別等是標科。總唯辨此句是略指也。或問。何意三種差別以辨凈心體狀。答曰。凈心體狀不可名言。諸相即是非相故明離相。若計有相可離則非不異。若計相即是心又非不一。今言不一不異即是離於一異相也。然雖離一異相。不得再計非一非異之相。須知凈心不一不異。而一亦凈心異亦凈心。約一即是如實空義。約異即是如實不空義也。以此三義求之而凈心體狀庶可會矣。
△二依科廣釋三。初舉離相以明凈心。二舉不一不異以論法性。三舉二種如來藏以辨真如。初中二。初正明凈心離相。二巧示順入方便。今初。
第一明離相者。此心即是第一義
【現代漢語翻譯】 來解釋『釋名義竟』的含義。
『實』指的是真實，『際』指的是邊際。心外沒有法，一切法唯有心。因為沒有邊際，所以稱為『實際』（Satya-koṭi）。因為沒有虛妄的念想，所以稱為『實相』（Tathatā）。『等』指的是等同於其他法安住於法位，以及中實之理、心一實境界等各種名稱。
《大乘止觀法門釋要》卷第一
《大乘止觀法門釋要》卷第二
明朝古吳沙門智旭 述
△三、辨別體狀，分為二部分。首先是標明綱要並簡略指出，其次是依據綱要廣泛解釋。現在是第一部分。
接下來闡述體狀。所謂的體狀，其中又有三種差別。一是舉出離相以闡明凈心，二是舉出不一不異以論述法性，三是舉出兩種如來藏以辨別真如。雖然有三種差別，總的來說都是在辨別這凈心的體狀。
『復有三別等』是標明綱要，『總唯辨此句』是簡略指出。有人問：為何要用三種差別來辨別凈心的體狀？回答說：凈心的體狀無法用言語來表達。諸相即是非相，所以要闡明離相。如果認為有相可以離開，那就不是不異。如果認為相就是心，那就不是不一。現在說不一不異，就是離開了對一和異的執著。然而，即使離開了對一和異的執著，也不能再執著于非一非異之相。須知凈心是不一不異的，一也是凈心，異也是凈心。從一的角度來說，就是如實空義；從異的角度來說，就是如實不空義。用這三種意義來探求，或許可以領會凈心的體狀。
△二、依據綱要廣泛解釋，分為三部分。首先是舉出離相以闡明凈心，其次是舉出不一不異以論述法性，三是舉出兩種如來藏以辨別真如。第一部分又分為二部分。首先是正面闡明凈心離相，其次是巧妙地指示順入的方便。現在是第一部分。
第一，闡明離相。此心就是第一義（Paramārtha）。
【English Translation】 Explaining the meaning of 『Shi Ming Yi Jing』.
『Shi』 (real) means truthfulness. 『Ji』 (boundary) means limit. There is no dharma outside the mind; all dharmas are only the mind. Because it has no boundary, it is called 『Satya-koṭi』 (actuality). Because there are no deluded thoughts, it is called 『Tathatā』 (suchness). 『Deng』 (equal) refers to being equal to other dharmas abiding in their dharma positions, as well as various names such as the middle real principle and the mind's one real realm.
Commentary on the Key Points of the Great Vehicle's Cessation and Contemplation Dharma Gate, Volume 1
Commentary on the Key Points of the Great Vehicle's Cessation and Contemplation Dharma Gate, Volume 2
By Zhixu, a Shramana of Guwu in the Ming Dynasty
△3. Discriminating the substance and characteristics, in two parts. First, outlining the headings and briefly pointing out; second, extensively explaining according to the headings. Now is the first part.
Next, expounding the substance and characteristics. The so-called substance and characteristics have three distinctions. First, citing the separation from characteristics to illuminate the pure mind; second, citing neither one nor different to discuss dharma-nature; third, citing the two kinds of Tathāgatagarbha to distinguish Suchness. Although there are three distinctions, all are generally discriminating the substance and characteristics of this pure mind.
『Fu You San Bie Deng』 (again, there are three distinctions, etc.) is outlining the headings; 『Zong Wei Bian Ci Ju』 (generally only discriminating this sentence) is briefly pointing out. Someone asks: Why use three distinctions to discriminate the substance and characteristics of the pure mind? The answer is: The substance and characteristics of the pure mind cannot be expressed in words. All characteristics are non-characteristics, so it is necessary to illuminate separation from characteristics. If it is thought that there are characteristics that can be separated from, then it is not non-different. If it is thought that characteristics are the mind, then it is not non-one. Now, saying neither one nor different is separating from the attachment to one and different. However, even if separated from the attachment to one and different, one must not again cling to the appearance of neither one nor different. One must know that the pure mind is neither one nor different, and one is also the pure mind, and different is also the pure mind. Speaking from the perspective of one, it is the meaning of emptiness as it is; speaking from the perspective of different, it is the meaning of non-emptiness as it is. Using these three meanings to seek it, perhaps the substance and characteristics of the pure mind can be understood.
△2. Extensively explaining according to the headings, in three parts. First, citing the separation from characteristics to illuminate the pure mind; second, citing neither one nor different to discuss dharma-nature; third, citing the two kinds of Tathāgatagarbha to distinguish Suchness. The first part is further divided into two parts. First, directly explaining the pure mind's separation from characteristics; second, skillfully indicating the expedient means for smooth entry. Now is the first part.
First, illuminating separation from characteristics. This mind is the ultimate meaning (Paramārtha).
諦真如心也。自性圓融體備大用。但是自覺聖智所知。非情量之能測也。故云言語道斷心行處滅。不可以名名。不可以相相。何以故。心體離名相故。體既離名即不可設名以說其體。心既絕相即不可約相以辨其心。是以今欲論其體狀實亦難哉。唯可說其所離之相。反相滅相而自契焉。所謂此心從本已來離一切相平等寂滅。非有相非無相。非非有相非非無相。非亦有相非亦無相。非古來今。非上中下。非彼非此。非靜非亂。非染非凈。非常非斷。非明非暗。非一非異等一切四句法。總說乃至非一切可說可念等法。亦非不可說不可念法。何以故。以不可說不可唸對可說可念生。非自體法故。即非凈心。是故但知所有可說可念不可說不可念等法悉非凈心。但是凈心所現虛相。然此虛相各無自實。有即非有。非有之相亦無可取。何以故。有本不有故。若有本不有。何有非有相耶。是故當知凈心之體不可以緣慮所知。不可以言說所及。何以故。以凈心之外無一法故。若心外無法。更有誰能緣能說此心耶。是以應知所有能緣能說者。但是虛妄不實故有。考實無也。能緣既不實故。所緣何得是實耶。能緣所緣皆悉不實故。凈心既是實法。是故不以緣慮所知也。譬如眼不自見。以此眼外更有他眼能見此眼。即有自他兩眼。心不如是。但
是一如。如外無法。又復凈心不自分別。何有能分別取此心耶。而諸凡惑分別凈心者。即如癡人大張己眼還覓己眼。復謂種種相貌是己家眼。竟不知自家眼處也。是故應知有能緣所緣者但是己家凈心。為無始妄想所熏故不能自知己性。即妄生分別。於己心外建立凈心之相。還以妄想取之以為凈心。考實言之。所取之相正是識相。實非凈心也。
自性圓融則不可以諸相取。體備大用又不可以寂滅求。所離之相謂四句百非。反相謂即流以尋源。滅相謂停波以得水也。眼不自見。猶有他眼能見我眼。心不自知。更無他心能知我心。以凡屬方隅形相皆是妄想所取。即更擬一無方隅無形相者以為凈心之相。亦是妄想。所取不過俱屬識情分別之相。決非凈心故也。余文易知。
△二巧示順入方便。
問曰。凈心之體既不可分別。如諸眾生等云何隨順而能得入。答曰。若知一切妄念分別體是凈心。但以分別不息說為背理。作此知已。當觀一切諸法一切緣念有即非有。故名隨順。久久修習若離分別。名為得入。即是離相體證真如也。此明第一離相以辨體狀竟。
知一切妄念分別體是凈心。譬如知彼是水也。但以分別不息說為背理。譬如波浪不息說為背水之止性也。作此知已。是從名字起觀行。當觀一切諸法等
【現代漢語翻譯】 現代漢語譯本 『是一如』，意思是『如』之外沒有其他東西。而且，清凈心本身不作分別，又怎麼會有能分別並執取這個心的東西呢？那些迷惑的凡夫分別清凈心，就像愚蠢的人睜大自己的眼睛反而去尋找自己的眼睛，還說種種相貌是自己眼睛的樣子，最終卻不知道自己的眼睛在哪裡。所以應該知道，能緣和所緣，都只是自己本有的清凈心。因為被無始以來的妄想所薰染，所以不能自己認識自己的本性，就妄生分別，在自己的心外建立一個清凈心的相狀，還用妄想去執取它，以為這就是清凈心。仔細考察來說，所執取的相狀正是識相，實際上並不是清凈心。 自性圓融，所以不能用各種相狀去執取它；本體具備大用，所以不能在寂滅中去尋求它。所要離開的相，指的是四句百非；反相，指的是從流轉中尋找根源；滅相，指的是停止波浪以得到水。眼睛不能自己看見自己，還需要有其他的眼睛才能看見我的眼睛；心不能自己知道自己，更沒有其他的心能知道我的心。因為凡是屬於方位形相的，都是妄想所執取的，如果再想用一個沒有方位沒有形相的東西作為清凈心的相狀，這也是妄想。所執取的不過都是屬於識情分別的相狀，決不是清凈心。其餘的文字容易理解。 △二 巧妙地指示順入的方便法門。 問：清凈心的本體既然不可以分別，那麼眾生等如何隨順才能得以進入呢？答：如果知道一切妄念分別的本體就是清凈心，只是因為分別不停息才說是背離了真理。有了這樣的認識之後，應當觀察一切諸法，一切緣念，『有』即『非有』，所以叫做隨順。長久地修習，如果離開了分別，就叫做得以進入，也就是離開了相而體證了真如。這裡說明了第一點，離開相來辨明本體的狀況完畢。 知道一切妄念分別的本體就是清凈心，譬如知道那就是水。只是因為分別不停息才說是背離了真理，譬如波浪不停息才說是背離了水的止息之性。有了這樣的認識之後，是從名字開始生起觀行，應當觀察一切諸法等。
【English Translation】 English version 'It is Oneness (yī rú)'. 'As-it-is (rú)' means there is nothing outside of 'As-it-is'. Moreover, the pure mind itself does not make distinctions. How can there be something that can distinguish and grasp this mind? Those deluded ordinary beings who discriminate the pure mind are like foolish people who open their eyes wide and then try to find their own eyes. They even say that various appearances are the forms of their own eyes, but they ultimately do not know where their own eyes are. Therefore, it should be known that the able-to-perceive (能緣) and the perceived (所緣) are only one's own pure mind. Because it is薰染 by beginningless delusion (wàngxiǎng), it cannot know its own nature, and thus falsely gives rise to distinctions. It establishes the appearance of a pure mind outside of its own mind and then uses delusion to grasp it, thinking that this is the pure mind. In reality, the appearance that is grasped is precisely the appearance of consciousness (shì xiàng), and it is not actually the pure mind. The self-nature is perfectly融通, so it cannot be grasped by various appearances. The essence possesses great function, so it cannot be sought in寂滅. The appearances to be abandoned refer to the four phrases and hundred negations (四句百非); the reversed appearance refers to seeking the source from the flow; the extinguished appearance refers to stopping the waves to obtain the water. The eye cannot see itself, and it needs another eye to see my eye. The mind cannot know itself, and there is no other mind that can know my mind. Because everything that belongs to direction and form is grasped by delusion, if one tries to use something without direction or form as the appearance of the pure mind, this is also delusion. What is grasped is nothing more than the appearances of discrimination by consciousness and emotion, and it is definitely not the pure mind. The rest of the text is easy to understand. △2. Skillfully indicating the expedient means for順入. Question: Since the essence of the pure mind cannot be distinguished, how can beings, etc., follow it and be able to enter? Answer: If one knows that the essence of all deluded thoughts and discriminations is the pure mind, it is only because discrimination does not cease that it is said to be contrary to the truth. Having this knowledge, one should observe that all dharmas and all conditioned thoughts, 'existence' is 'non-existence', so it is called following. Practicing for a long time, if one is free from discrimination, it is called entering, which is to realize 真如 by離相. This explains the first point, distinguishing the state of the essence by離相, is completed. Knowing that the essence of all deluded thoughts and discriminations is the pure mind is like knowing that it is water. It is only because discrimination does not cease that it is said to be contrary to the truth, just as the waves not ceasing are said to be contrary to the nature of the water's cessation. Having this knowledge, one begins to cultivate from the name, and one should observe all dharmas, etc.
。是從觀行入相似。久久修習若離分別等。是繇相似入分真。圓頓止觀之要盡在是矣。
△二舉不一不異以論法性。
次明不一不異以辨體狀者。上來雖明凈心離一切分別心及境界之相。然此諸相復不異凈心。何以故。此心體雖復平等而即本具染凈二用。復以無始無明妄想熏習力故。心體染用依熏顯現。此等虛相無體唯是凈心。故言不異。又復不一。何以故。以凈心之體雖具染凈二用。無二性差別之相。一味平等。但依熏力所現虛相差別不同。然此虛相有生有滅。凈心之體常無生滅常恒不變。故言不一。此明第二不一不異以辨體狀竟。
先明不異。則不于相外別覓凈心。如全水成波則全波即水也。次明不一。則不計差別之相以為凈心。如波雖生滅不可謂水有生滅也。
△三舉二種如來藏以辨真如二。初明空義。二明不空義。雖云二種如來藏。秪是一體具二義耳。以其隨緣即不變故。十界染凈諸法性自非有名為空如來藏。以其不變能隨緣故。具足染凈性相一異難思名不空如來藏。體實非空非不空。故能雙照空與不空。初中二。初正明空。二問答遣疑。今初。
次明第三二種如來藏以辨體狀者。初明空如來藏。何故名為空耶。以此心性雖復緣起建立生死涅槃違順等法。而復心體平等。妙絕
【現代漢語翻譯】 是從觀行進入相似位。長久地修習，如果能夠遠離分別等等，這是由於從相似位進入分真位。圓頓止觀的要點全部在於此了。
△二、舉出不一不異來論述法性。
接下來闡明不一不異來辨別本體和現象。上面雖然闡明了凈心遠離一切分別心以及境界的相狀，然而這些相狀又不異於凈心。為什麼呢？因為此心體雖然平等，卻本來就具備染凈二種作用。又因為無始以來的無明妄想熏習的力量，心體的染用依附於熏習而顯現。這些虛假的相狀沒有實體，僅僅是凈心。所以說不異。又說不一，為什麼呢？因為凈心的本體雖然具備染凈二種作用，卻沒有二性的差別相狀，完全平等。只是依附於熏習的力量所顯現的虛假相狀差別不同。然而這些虛假的相狀有生有滅，凈心的本體常無生滅，常恒不變。所以說不一。這是闡明第二不一不異來辨別本體和現象完畢。
先闡明不異，就是不在相狀之外另外尋求凈心。如同全部的水形成波浪，那麼全部的波浪就是水。其次闡明不一，就是不把差別相狀當作凈心。如同波浪雖然有生滅，卻不能說水有生滅。
△三、舉出二種如來藏來辨別真如的兩種含義。首先闡明空義，其次闡明不空義。雖然說是二種如來藏，實際上是一個本體具備兩種含義。因為它隨緣就是不變，所以十界染凈諸法的自性並非有名，是為空如來藏（tathāgatagarbha，如來藏）。因為它不變而能隨緣，具足染凈的性相、一異等難以思議的功德，名為不空如來藏（tathāgatagarbha，如來藏）。本體實際上非空非不空，所以能夠同時照見空與不空。第一部分分為兩部分。首先正式闡明空義，其次通過問答來消除疑惑。現在開始第一部分。
接下來闡明第三二種如來藏來辨別本體和現象。首先闡明空如來藏。為什麼稱之為空呢？因為此心性雖然隨緣而生起，建立生死涅槃、違順等法，然而心體是平等的，妙絕
【English Translation】 It is from contemplation and practice that one enters the stage of resemblance. Through prolonged cultivation, if one can be free from discrimination, etc., it is because one enters the stage of partial realization from the stage of resemblance. The essentials of perfect and sudden cessation and contemplation are all here.
△2. Illustrating non-identity and non-difference to discuss Dharmatā (法性, the nature of reality).
Next, explaining non-identity and non-difference to distinguish the substance and appearance. Although it has been explained above that the pure mind is free from all discriminating minds and the appearances of realms, these appearances are not different from the pure mind. Why? Because although this mind-essence is equal, it inherently possesses the two functions of defilement and purity. Moreover, due to the power of beginningless ignorance and deluded thoughts, the defiled function of the mind-essence manifests depending on the influence of熏習 (xunxi, habitual energy). These illusory appearances have no substance and are only the pure mind. Therefore, it is said to be 'not different'. It is also said to be 'not one'. Why? Because although the essence of the pure mind possesses the two functions of defilement and purity, there is no difference in the nature of these two, and it is completely equal. However, the illusory appearances manifested depending on the power of habitual energy are different. Yet, these illusory appearances have arising and ceasing, while the essence of the pure mind is always without arising and ceasing, constantly unchanging. Therefore, it is said to be 'not one'. This concludes the explanation of the second point: using non-identity and non-difference to distinguish the substance and appearance.
First, explaining 'not different' means not seeking the pure mind outside of appearances. Just as the entire water forms waves, the entire wave is water. Next, explaining 'not one' means not regarding the appearances of difference as the pure mind. Just as waves arise and cease, one cannot say that the water has arising and ceasing.
△3. Illustrating the two kinds of Tathāgatagarbha (如來藏, the womb of the Tathāgata) to distinguish the two meanings of 真如 (zhēn rú, Suchness). First, explaining the meaning of emptiness. Second, explaining the meaning of non-emptiness. Although it is said to be two kinds of Tathāgatagarbha, it is actually one essence with two meanings. Because it accords with conditions and yet remains unchanging, the nature of all dharmas (法, phenomena) in the ten realms, whether defiled or pure, is not nominally existent, and is called the 空如來藏 (kōng rú lái zàng, empty Tathāgatagarbha). Because it is unchanging and can accord with conditions, possessing the inconceivable qualities of defilement and purity, characteristics, sameness and difference, it is called the 不空如來藏 (bù kōng rú lái zàng, non-empty Tathāgatagarbha). The essence is actually neither empty nor non-empty, so it can simultaneously illuminate emptiness and non-emptiness. The first part is divided into two sections. First, formally explaining emptiness. Second, using questions and answers to dispel doubts. Now beginning the first section.
Next, explaining the third point: the two kinds of Tathāgatagarbha to distinguish the substance and appearance. First, explaining the 空如來藏 (kōng rú lái zàng, empty Tathāgatagarbha). Why is it called empty? Because although this mind-nature arises depending on conditions, establishing 生死 (shēng sǐ, birth and death), 涅槃 (niè pán, Nirvana), accordance and opposition, etc., the mind-essence is equal, wonderfully transcending
染凈之相。非直心體自性平等所起染凈等法。亦復性自非有。如以巾望兔。兔體是無。但加以幻力故似兔現。所現之兔有即非有。心亦如是。但以染凈二業幻力所熏故。似染似凈二法現也。若以心望彼二法。法即非有。是故經言。流轉即生死。不轉是涅槃。生死及涅槃。二俱不可得。又復經言。五陰如幻乃至大般涅槃如幻。若有法過涅槃者。我亦說彼如幻。又復經言。一切無涅槃。無有涅槃佛。無有佛涅槃。遠離覺所覺。若有若無有。是二悉俱離。此等經文皆據心體平等以泯染凈二用。心性既寂。是故心體空凈。以是因緣名此心體為空如來藏。非謂空無心體也。
以平等心會差別法。但有平等之體。元無差別之實。名之為空。猶大佛頂經所謂一非一切非。十界俱非非。但空也。
△二問答遣疑五。初遣眾生現有疑。二遣何因迷妄疑。三遣無明有體疑。四遣能熏為體疑。五遣因果一異疑。今初。
問曰。諸佛體證凈心。可以心體平等故。佛亦用而常寂。說為非有。眾生既未證理。現有六道之殊。云何無耶。答曰。真智真照尚用即常寂。說之為空。況迷闇妄見何得不有。有(疑衍有字)即非有。
△二遣何因迷妄疑。
問曰。既言非有。何得有此迷妄。答曰。既得非有而妄見有。何為不得
【現代漢語翻譯】 現代漢語譯本： 染凈的相狀，不僅僅是直心本體自性平等所產生的染凈等法，其自性也是沒有的。就像用布巾去看兔子，兔子的本體本來就沒有，只是加上了幻化的力量，所以才好像有兔子顯現。所顯現的兔子，說它有，實際上是沒有的。心也是這樣，只是因為染凈兩種業力的幻化力量所薰染，所以才好像有染、有凈兩種法顯現。如果用心去看待這兩種法，法實際上是沒有的。所以經書上說：『流轉就是生死，不流轉就是涅槃。生死和涅槃，兩者都不可得。』又說：『五陰如幻，乃至大般涅槃也如幻。如果有法超過涅槃，我也說它如幻。』又說：『一切沒有涅槃，沒有涅槃佛（Nirvana Buddha），沒有佛涅槃（Buddha Nirvana），遠離覺（覺悟）和所覺（被覺悟的對象），若有若無，這兩種都遠離。』這些經文都是根據心體平等來泯滅染凈兩種作用。心性既然寂靜，所以心體空凈，因為這個緣故，稱這個心體為空如來藏（Tathagatagarbha）。不是說空無心體啊。
以平等心領會差別法，只有平等的本體，原本沒有差別的實在，稱之為『空』。就像《大佛頂經》所說，『一非一切非，十界俱非非』，只是空而已。
△二問答消除疑惑五。首先消除眾生現有的疑惑，第二消除因何迷妄的疑惑，第三消除無明有本體的疑惑，第四消除能熏為本體的疑惑，第五消除因果一異的疑惑。現在是第一個。
問：諸佛體證凈心，因為心體平等，所以佛也用而常寂，說為非有。眾生既然沒有證得真理，現在有六道（Six realms）的差別，怎麼能說沒有呢？答：真智真照尚且用即常寂，說它是空，何況迷惑昏暗的妄見，怎麼能說沒有呢？有，實際上就是非有。
△二消除因何迷妄的疑惑。
問：既然說非有，怎麼會有這些迷妄呢？答：既然知道非有，卻妄見為有，為什麼不可以呢？ English version: The aspects of defilement and purity, not only the defilement and purity dharmas arising from the direct mind's (straightforward mind) inherent nature of equality, but also their very nature is non-existent. It's like looking at a rabbit with a cloth; the rabbit's body is originally non-existent, but with the addition of illusory power, it seems as if a rabbit appears. The rabbit that appears, saying it exists, is actually non-existent. The mind is also like this, only because it is influenced by the illusory power of the two karmas of defilement and purity, it seems as if the two dharmas of defilement and purity appear. If we use the mind to view these two dharmas, the dharmas are actually non-existent. Therefore, the scriptures say: 'Transmigration is birth and death, non-transmigration is Nirvana (Nirvana). Birth and death and Nirvana, both are unattainable.' It also says: 'The five skandhas (five aggregates) are like illusions, even the Great Parinirvana (Great complete Nirvana) is like an illusion. If there is a dharma that surpasses Nirvana, I would also say it is like an illusion.' It also says: 'Everything is without Nirvana, there is no Nirvana Buddha, there is no Buddha Nirvana, far from the awareness (覺) and the object of awareness (所覺), whether existent or non-existent, both are far removed.' These scriptures are all based on the equality of the mind's essence to extinguish the two functions of defilement and purity. Since the mind's nature is tranquil, the mind's essence is empty and pure. For this reason, this mind essence is called the Empty Tathagatagarbha (Tathagatagarbha). It does not mean that the mind essence is empty and non-existent.
To understand the differentiated dharmas with an equal mind, there is only the essence of equality, originally without the reality of differentiation, which is called 'emptiness'. It is like what the Surangama Sutra says, 'One is not all, not non-all, the ten realms are all not non-', it is only emptiness.
△2. Question and Answer to dispel five doubts. First, dispel the doubt of the existing sentient beings; second, dispel the doubt of what causes delusion; third, dispel the doubt of the existence of ignorance; fourth, dispel the doubt of the ability to influence as the body; fifth, dispel the doubt of the oneness and difference of cause and effect. Now it is the first.
Question: The Buddhas embody and realize the pure mind, because the mind's essence is equal, so the Buddha also uses it and is always tranquil, saying it is non-existent. Since sentient beings have not realized the truth, and there are now the differences of the six realms (Six realms), how can it be said that they do not exist? Answer: True wisdom and true illumination still use and are always tranquil, saying it is empty, how much more so for the deluded and darkened false views, how can it be said that they do not exist? Existent, in reality, is non-existent.
△2. Dispelling the doubt of what causes delusion.
Question: Since it is said to be non-existent, how can there be these delusions? Answer: Since it is known to be non-existent, yet falsely seen as existent, why is it not possible?
【English Translation】 English version: The aspects of defilement and purity, not only the defilement and purity dharmas arising from the direct mind's (straightforward mind) inherent nature of equality, but also their very nature is non-existent. It's like looking at a rabbit with a cloth; the rabbit's body is originally non-existent, but with the addition of illusory power, it seems as if a rabbit appears. The rabbit that appears, saying it exists, is actually non-existent. The mind is also like this, only because it is influenced by the illusory power of the two karmas of defilement and purity, it seems as if the two dharmas of defilement and purity appear. If we use the mind to view these two dharmas, the dharmas are actually non-existent. Therefore, the scriptures say: 'Transmigration is birth and death, non-transmigration is Nirvana (Nirvana). Birth and death and Nirvana, both are unattainable.' It also says: 'The five skandhas (five aggregates) are like illusions, even the Great Parinirvana (Great complete Nirvana) is like an illusion. If there is a dharma that surpasses Nirvana, I would also say it is like an illusion.' It also says: 'Everything is without Nirvana, there is no Nirvana Buddha, there is no Buddha Nirvana, far from the awareness (覺) and the object of awareness (所覺), whether existent or non-existent, both are far removed.' These scriptures are all based on the equality of the mind's essence to extinguish the two functions of defilement and purity. Since the mind's nature is tranquil, the mind's essence is empty and pure. For this reason, this mind essence is called the Empty Tathagatagarbha (Tathagatagarbha). It does not mean that the mind essence is empty and non-existent.
To understand the differentiated dharmas with an equal mind, there is only the essence of equality, originally without the reality of differentiation, which is called 'emptiness'. It is like what the Surangama Sutra says, 'One is not all, not non-all, the ten realms are all not non-', it is only emptiness.
△2. Question and Answer to dispel five doubts. First, dispel the doubt of the existing sentient beings; second, dispel the doubt of what causes delusion; third, dispel the doubt of the existence of ignorance; fourth, dispel the doubt of the ability to influence as the body; fifth, dispel the doubt of the oneness and difference of cause and effect. Now it is the first.
Question: The Buddhas embody and realize the pure mind, because the mind's essence is equal, so the Buddha also uses it and is always tranquil, saying it is non-existent. Since sentient beings have not realized the truth, and there are now the differences of the six realms (Six realms), how can it be said that they do not exist? Answer: True wisdom and true illumination still use and are always tranquil, saying it is empty, how much more so for the deluded and darkened false views, how can it be said that they do not exist? Existent, in reality, is non-existent.
△2. Dispelling the doubt of what causes delusion.
Question: Since it is said to be non-existent, how can there be these delusions? Answer: Since it is known to be non-existent, yet falsely seen as existent, why is it not possible?
無迷而橫起迷。空華之喻於此宜陳。
無迷而橫起迷。所謂迷本無因者也。既無華而妄見有華。亦可例知無勞而妄瞪成勞矣。
△三遣無明有體疑。
問曰。諸餘染法可言非有。無明既是染因。云何無耶。答曰。子果二種無明本無自體。唯以凈心為體。但因熏習因緣故有迷用。以心往攝用即非有。唯是一心。如似粟麥本無自體。唯以微塵為體。但以種子因緣。故有粟麥之用。以塵往收用即非有。唯是微塵。無明亦爾。有即非有。
△四遣能熏為體疑。
問曰。既言熏習因緣故有迷用。應以能熏之法即作無明之體。何為而以凈心為體。答曰。能熏雖能熏他令起。而即唸唸自滅。何得即作所起體耶。如似麥子但能生果。體自爛壞歸於微塵。豈得春時麥子即自秋時來果也。若得爾者。劫初麥子今仍應在。過去無明亦復如是。但能熏起后念無明。不得自體不滅即作后念無明也。若得爾者。無明即是常法。非唸唸滅。既非常故。即如燈𦦨前後相因而起。體唯凈心也。是故以心收。彼有即非有。彼有非有故。名此凈心為空如來藏也。
能熏指過去子果二種無明。無明指現在子果二種無明也。余文可知。
△五遣因果一異疑。
問曰。果時無明與妄想為一為異。子時無明與業識為
【現代漢語翻譯】 現代漢語譯本 無迷而橫起迷。這可以用空中華（kuōng huā，虛幻的花朵）的比喻來說明。
無迷而橫起迷。這就是所謂的『迷本無因』。既然本來沒有華（huā，花朵），卻錯誤地看見有華，也可以類比得知本來沒有勞（láo，疲勞），卻錯誤地瞪眼而產生疲勞。
△三、遣除無明有體的疑惑。
問：其他的染法（rǎn fǎ，污染之法）可以說成是沒有的，但無明（wú míng，無知）既然是染污的原因，為什麼說它沒有呢？答：子無明（zǐ wú míng，種子無明）和果無明（guǒ wú míng，結果無明）這兩種無明本來沒有自體，只是以清凈心（qīng jìng xīn，純凈的心）為體。只是因為熏習（xūn xí，薰陶習染）的因緣，所以才有迷惑的作用。用清凈心來收攝，這個作用就不是真實存在的，唯一是清凈心。就像粟麥（sù mài，小米和麥子）本來沒有自體，只是以微塵（wēi chén，微小的塵埃）為體。只是因為種子的因緣，所以才有粟麥的作用。用微塵來收攝，這個作用就不是真實存在的，唯一是微塵。無明也是這樣，說它有，實際上它不是真實的存在。
△四、遣除能熏為體的疑惑。
問：既然說是因為熏習的因緣，所以才有迷惑的作用，那麼應該以能熏（néng xūn，能夠薰染）的法作為無明的體，為什麼反而以清凈心為體呢？答：能熏雖然能夠薰染其他事物使之生起，但是它本身唸唸自滅，怎麼能作為所起之體的呢？就像麥子只能產生果實，自身卻腐爛壞掉歸於微塵，難道能說春天時的麥子就是秋天時結出的果實嗎？如果可以這樣說，那麼劫初（jié chū，宇宙開端）的麥子現在仍然應該存在。過去的無明也是這樣，只能薰染生起后唸的無明，不能讓自身不滅而直接作為后唸的無明。如果可以這樣說，那麼無明就是常法（cháng fǎ，永恒不變的法則），而不是念念生滅的。既然不是常法，就像燈焰（dēng yàn，燈的火焰）前後相續而生起，它的體唯一是清凈心。所以用清凈心來收攝，那個『有』就不是真實的存在。那個『有』不是真實的存在，所以稱這個清凈心為空如來藏（kōng rú lái zàng，空性的如來藏）。
能熏指的是過去的子無明和果無明，無明指的是現在的子無明和果無明。其餘的文字可以依此類推理解。
△五、遣除因果一異的疑惑。
問：果時的無明與妄想（wàng xiǎng，虛妄的想法）是一還是異？子時的無明與業識（yè shí，業力形成的意識）是
【English Translation】 English version Without delusion, delusion arises spontaneously. The analogy of 'empty flowers' (kuōng huā, illusory flowers) is suitable to be presented here.
Without delusion, delusion arises spontaneously. This is what is meant by 'delusion has no cause'. Since there are no flowers (huā, flowers) originally, yet one falsely sees flowers, it can be inferred that there is no fatigue (láo, fatigue) originally, yet one falsely strains the eyes and produces fatigue.
△3. Dispelling the doubt that ignorance has a substance.
Question: Other defilements (rǎn fǎ, defiled dharmas) can be said to be non-existent, but since ignorance (wú míng, ignorance) is the cause of defilement, why is it said to be non-existent? Answer: Both seed ignorance (zǐ wú míng, seed ignorance) and result ignorance (guǒ wú míng, result ignorance) originally have no self-nature; they only take the pure mind (qīng jìng xīn, pure mind) as their substance. It is only because of the conditioning (xūn xí, conditioning) that there is a deluded function. When the mind retracts, the function is not real; it is only the pure mind. It is like millet and wheat (sù mài, millet and wheat) originally having no self-nature; they only take fine dust (wēi chén, fine dust) as their substance. It is only because of the seed condition that there is the function of millet and wheat. When the dust retracts, the function is not real; it is only dust. Ignorance is also like this; when it is said to exist, it is actually non-existent.
△4. Dispelling the doubt that the conditioner is the substance.
Question: Since it is said that the deluded function arises because of conditioning, the conditioning (néng xūn, that which conditions) dharma should be taken as the substance of ignorance. Why is the pure mind taken as the substance instead? Answer: Although the conditioner can condition others to arise, it itself ceases in every moment. How can it be taken as the substance of what arises? It is like wheat only being able to produce fruit, while its own substance rots and returns to dust. Can it be said that the wheat in spring is the fruit that comes in autumn? If that were the case, the wheat from the beginning of the kalpa (jié chū, the beginning of the universe) should still exist now. Past ignorance is also like this; it can only condition the arising of subsequent ignorance, but it cannot remain unceasing and directly become subsequent ignorance. If that were the case, ignorance would be a permanent dharma (cháng fǎ, permanent dharma), not ceasing in every moment. Since it is not permanent, it is like the flame of a lamp (dēng yàn, lamp flame) arising in continuous succession; its substance is only the pure mind. Therefore, when the pure mind retracts, that 'existence' is not real. Because that 'existence' is not real, this pure mind is called the empty Tathagatagarbha (kōng rú lái zàng, empty Tathagatagarbha).
The conditioner refers to past seed ignorance and result ignorance; ignorance refers to present seed ignorance and result ignorance. The remaining text can be understood accordingly.
△5. Dispelling the doubt of the oneness or difference of cause and effect.
Question: Is the ignorance at the time of the result the same as or different from delusion (wàng xiǎng, deluded thoughts)? Is the ignorance at the time of the seed the same as or different from karma consciousness (yè shí, karma consciousness)?
一為異。答曰。不一不異。何以故。以凈心不覺故動。無不覺即不動。又復若無無明即無業識。又復動與不覺和合俱起不可分別。故子時無明與業識不異也。又不覺自是迷闇之義。過去果時無明所熏起故。即以彼果時無明為因也。動者自是變異之義。由妄想所熏起故。即以彼妄想為因也。是故子時無明與業識不一。此是子時無明與業識不一不異也。果時無明與妄想不一不異者。無明自是不了知義。從子時無明生故。即以彼子時無明為因。妄想自是浪生分別之義。從業識起故。即以彼業識為因。是故無明妄想不一。復以意識不了境虛故即妄生分別。若了知虛即不生妄執分別。又復若無無明即無妄想。若無妄想亦無無明。又復二法和合俱起不可分別是故不異。此是果時無明與妄想不一不異也。以是義故。二種無明是體。業識妄想是用。二種無明自互為因果。業識與妄想亦互為因果。若子果無明互為因者。即是因緣也。妄想與業識互為因者。亦是因緣也。若子時無明起業識者。即是增上緣也。果時無明起妄想者。亦是增上緣也。上來明空如來藏竟。
答中先明不一不異義。次明體用因果及因緣．增上緣義。以此諸義惟依一心虛妄建立。有即非有。故得結成空如來藏也。子時無明與業識先明不異。次明不一。果時無明與
【現代漢語翻譯】 現代漢語譯本： 問：『一』（Eka，單一）是『異』（Nānā，差異）嗎？ 答：非一非異。為什麼呢？因為清凈心不覺察時就會動。沒有不覺察，就不會動。而且，如果沒有無明（Avidyā，無知），就沒有業識（Karma-vijñāna，業的意識）。此外，動與不覺和合同時生起，不可分別。所以，子時（Bīja-kāla，種子時期）的無明與業識並非相異。 而且，不覺本身就是迷闇之義。過去果時（Phala-kāla，結果時期）的無明所熏習而生起，就以那個果時的無明為因。 動，本身就是變異之義。由妄想（Vikalpa，虛妄分別）所熏習而生起，就以那個妄想為因。 因此，子時的無明與業識並非相同。這就是子時的無明與業識非一非異。 果時的無明與妄想非一非異，無明本身就是不了知之義。從子時的無明生起，就以那個子時的無明為因。妄想本身就是虛妄生起分別之義。從業識生起，就以那個業識為因。因此，無明與妄想並非相同。 而且，因為意識不了知境界是虛妄的，所以虛妄生起分別。如果了知是虛妄的，就不會生起虛妄執著分別。而且，如果沒有無明，就沒有妄想。如果沒有妄想，也沒有無明。而且，這二法和合同時生起，不可分別，所以並非相異。這就是果時的無明與妄想非一非異。 因為這個緣故，兩種無明是體（Śarīra，本體），業識與妄想是用（Prayojana，作用）。兩種無明各自互為因果。業識與妄想也互為因果。如果子時與果時的無明互為因，那就是因緣（Hetu-pratyaya，原因和條件）。妄想與業識互為因，也是因緣。如果子時的無明生起業識，那就是增上緣（Adhipati-pratyaya，增上緣）。果時的無明生起妄想，也是增上緣。以上說明空如來藏（Śūnyatathāgatagarbha，空性的如來藏）完畢。 回答中先說明非一非異的意義，其次說明體、用、因果以及因緣、增上緣的意義。這些意義都只是依一心虛妄建立，有即非有，所以才能總結成空如來藏。子時的無明與業識，先說明非異，再說明非一。果時的無明與...
【English Translation】 English version: Question: Is 『one』 (Eka) different from 『manifold』 (Nānā)? Answer: Neither one nor different. Why? Because the pure mind moves when it is not aware. Without non-awareness, there is no movement. Furthermore, if there is no ignorance (Avidyā), there is no consciousness of karma (Karma-vijñāna). Moreover, movement and non-awareness arise together in harmony and cannot be distinguished. Therefore, the ignorance and karma-consciousness of the seed-time (Bīja-kāla) are not different. Moreover, non-awareness itself is the meaning of darkness and confusion. It arises from the past result-time (Phala-kāla) ignorance, so that result-time ignorance is taken as the cause. Movement itself is the meaning of change and difference. It arises from the discrimination (Vikalpa), so that discrimination is taken as the cause. Therefore, the ignorance and karma-consciousness of the seed-time are not the same. This is why the ignorance and karma-consciousness of the seed-time are neither one nor different. The ignorance and discrimination of the result-time are neither one nor different. Ignorance itself is the meaning of not knowing. It arises from the seed-time ignorance, so that seed-time ignorance is taken as the cause. Discrimination itself is the meaning of falsely arising distinctions. It arises from karma-consciousness, so that karma-consciousness is taken as the cause. Therefore, ignorance and discrimination are not the same. Moreover, because consciousness does not understand that the realm is illusory, it falsely gives rise to distinctions. If it understands that it is illusory, it will not give rise to false attachments and distinctions. Moreover, if there is no ignorance, there is no discrimination. If there is no discrimination, there is no ignorance. Moreover, these two dharmas arise together in harmony and cannot be distinguished, so they are not different. This is why the ignorance and discrimination of the result-time are neither one nor different. For this reason, the two kinds of ignorance are the substance (Śarīra), and karma-consciousness and discrimination are the function (Prayojana). The two kinds of ignorance are mutually cause and effect. Karma-consciousness and discrimination are also mutually cause and effect. If the ignorance of the seed-time and result-time are mutually causes, that is the causal condition (Hetu-pratyaya). Discrimination and karma-consciousness are mutually causes, and that is also the causal condition. If the ignorance of the seed-time gives rise to karma-consciousness, that is the dominant condition (Adhipati-pratyaya). If the ignorance of the result-time gives rise to discrimination, that is also the dominant condition. The above explanation of the empty Tathāgatagarbha (Śūnyatathāgatagarbha) is complete. The answer first explains the meaning of neither one nor different, and then explains the meaning of substance, function, cause and effect, and causal condition and dominant condition. These meanings are all falsely established based on one mind, existence is non-existence, so it can be concluded as the empty Tathāgatagarbha. The ignorance and karma-consciousness of the seed-time first explain non-difference, and then explain non-oneness. The ignorance and...
妄想先明不一。次明不異。繇根本無明得有業識之用。繇枝末無明得有妄想之用。故以二種無明為體也。繇子時無明得生果時無明。復繇果時無明熏成子時無明。故二種自互為因果。名親因緣。繇業識得起妄想。復繇妄想熏成業識。故二種亦互為因果。亦名親因緣。若子時無明起業識。果時無明起妄想。但是異法相成。秪名增上緣也。
△二明不空義。猶大佛頂經所謂一即一切即。十界但即。非偏假也。文為二。初總立諸科。二隨科各釋。今初。
次明不空如來藏者。就中有二種差別。一明具染凈二法以明不空。二明藏體一異以釋實有。第一明染凈二法中。初明凈法。次明染法。初明凈法中復有二種分別。一明具足無漏性功德法。二明具足出障凈法。
△二隨科各釋即為二。初明具染凈法。二明藏體一異。初中二。初明凈法。二明染法。初又二。初明具足無漏性功德法。二明具足出障凈法。今初。
第一具無漏性功德者。即此凈心雖平等一味體無差別。而復具有過恒沙數無漏性功德法。所謂自性有大智慧光明義故。真實識知義故。常樂我凈義故。如是等無量無邊性凈之法唯是一心具有。如起信論廣明也。凈心具有此性凈法。故名不空。
起信論云。不覺起念見諸境界。故說無明心性不
【現代漢語翻譯】 現代漢語譯本 關於妄想，首先闡明其『不一』的特性，其次闡明其『不異』的特性。妄想的產生，是由於根本無明而產生了業識的作用，又由於枝末無明而產生了妄想的作用。因此，以這兩種無明作為妄想的本體。從子時（最初）的無明產生果時（結果）的無明，又從果時的無明熏習成為子時的無明，因此這兩種無明互相為因果，稱為『親因緣』。由於業識而生起妄想，又由於妄想熏習成為業識，因此這兩種也互相為因果，也稱為『親因緣』。如果子時的無明生起業識，果時的無明生起妄想，這只是不同的法相互成就，只能稱為『增上緣』。
△二、闡明『不空』的意義。就像《大佛頂經》所說的『一即一切，一切即一』，十法界只是『即』，而不是偏頗的假象。本文分為兩部分：首先總括地建立各個綱目，其次按照各個綱目分別解釋。現在先講總括地建立各個綱目。
其次闡明『不空如來藏』，其中有兩種差別：一是闡明具足染凈二法以說明『不空』，二是闡明藏體的『一』與『異』以解釋『實有』。第一部分闡明染凈二法，其中先闡明凈法，再闡明染法。闡明凈法中又有兩種分別：一是闡明具足無漏性功德法，二是闡明具足出障凈法。
△二、按照各個綱目分別解釋，分為兩部分：首先闡明具足染凈法，其次闡明藏體的『一』與『異』。第一部分中又分為兩部分：首先闡明凈法，其次闡明染法。闡明凈法又分為兩部分：首先闡明具足無漏性功德法，其次闡明具足出障凈法。現在先講闡明具足無漏性功德法。
第一，具足無漏性功德，即此凈心雖然平等一味，本體沒有差別，但卻具有超過恒河沙數般的無漏性功德法。所謂自性具有大智慧光明的意義，具有真實識知的意義，具有常樂我凈的意義等等，像這樣的無量無邊自性清凈的法，唯有此一心才具有，正如《起信論》廣泛闡明的那樣。凈心具有這些自性清凈的法，所以稱為『不空』。
《起信論》說：『由於不覺而生起念頭，見到各種境界，所以說無明心性不……』
【English Translation】 English version Regarding delusion, first clarify its characteristic of 'non-oneness,' and then clarify its characteristic of 'non-difference.' The arising of delusion is due to the fundamental ignorance (根本無明) that gives rise to the function of karma consciousness (業識), and also due to the branch-end ignorance that gives rise to the function of delusion. Therefore, these two kinds of ignorance are taken as the substance of delusion. From the ignorance at the initial time (子時, zishi) arises the ignorance at the resultant time (果時, guoshi), and from the ignorance at the resultant time, it is熏習 (xunxi, influenced) to become the ignorance at the initial time. Therefore, these two kinds of ignorance are mutually cause and effect, and are called 'proximate causal condition' (親因緣, qinyin yuan). Due to karma consciousness, delusion arises, and due to delusion, karma consciousness is influenced. Therefore, these two are also mutually cause and effect, and are also called 'proximate causal condition.' If the ignorance at the initial time gives rise to karma consciousness, and the ignorance at the resultant time gives rise to delusion, this is only different dharmas accomplishing each other, and can only be called 'augmenting condition' (增上緣, zengshang yuan).
△2. Clarifying the meaning of 'non-emptiness.' It is like what the 'Śūraṅgama Sūtra' (大佛頂經, Dafoding Jing) says, 'One is all, and all is one,' the ten realms are just 'is,' not a biased illusion. This text is divided into two parts: first, generally establishing the various categories; second, explaining each category separately. Now, let's talk about generally establishing the various categories.
Next, clarifying the 'non-empty Tathāgatagarbha' (不空如來藏, Bukong Rulaizang), there are two kinds of differences in it: one is to clarify the two dharmas of defilement and purity to explain 'non-emptiness,' and the other is to clarify the 'oneness' and 'difference' of the garbha-essence to explain 'real existence.' The first part clarifies the two dharmas of defilement and purity, in which the pure dharma is clarified first, and then the defiled dharma. There are two distinctions in clarifying the pure dharma: one is to clarify the dharma of complete un-outflow nature merit (無漏性功德法, wulouxing gongde fa), and the other is to clarify the dharma of complete obstacle-removing purity (出障凈法, chuzhang jingfa).
△2. Explaining each category separately, divided into two parts: first, clarifying the complete defilement and purity dharma; second, clarifying the 'oneness' and 'difference' of the garbha-essence. The first part is divided into two parts: first, clarifying the pure dharma; second, clarifying the defiled dharma. Clarifying the pure dharma is divided into two parts: first, clarifying the dharma of complete un-outflow nature merit; second, clarifying the dharma of complete obstacle-removing purity. Now, let's talk about clarifying the dharma of complete un-outflow nature merit.
First, possessing complete un-outflow nature merit, that is, this pure mind, although equal in one taste and without difference in essence, possesses un-outflow nature merit dharmas exceeding the number of Ganges sands. The so-called self-nature has the meaning of great wisdom and light, has the meaning of true knowledge, has the meaning of permanence, bliss, self, and purity, etc. Such immeasurable and boundless self-nature pure dharmas are only possessed by this one mind, as the 'Awakening of Faith' (起信論, Qixin Lun) widely clarifies. The pure mind possesses these self-nature pure dharmas, so it is called 'non-empty.'
The 'Awakening of Faith' says: 'Due to non-awakening, thoughts arise and see various realms, so it is said that the mind-nature of ignorance is not...'
起。即是大智慧光明義。若心有動非真識知。非常非樂。非我非凈。心性無動即真實識知等義。此性凈法不約德用言也。
△二明具足出障凈法二。初明果性惟心所具。二明能熏亦惟心所具。今初。
第二具出障凈德者。即此凈心體具性凈功德。故能攝持凈業熏習之力。由熏力故德用顯現。此義云何。以因地加行般若智業熏於三種智性令起用顯現。即是如來果德三種大智慧也。復以因地五波羅蜜等一切種行熏于相好之性令起用顯現。即是如來相好報也。然此果德之法雖有相別。而體是一心。心體具此德故。名為不空。不就其心體義明不空也。何以故。以心體平等非空不空故。
△二明能熏亦惟心所具。
問曰。能熏凈業為從心起。為心外別有凈法以為能熏耶。答曰。能熏之法悉是一心所作。此義云何。謂所聞教法悉是諸佛菩薩心作。諸佛心菩薩心眾生心是一故。教法即不在心外也。復以此教熏心解性。性依教熏以起解用。故解復是心作也。以解熏心行性。性依解熏以起行用。故行復是心作也。以行熏心果性。性依行熏起于果德。故果復是一心作也。以此言之。一心為教乃至一心為果。更無異法也。以是義故。心體在凡之時本具解行果德之性。但未為諸佛真如用法所熏。故解等未顯用也。若本
【現代漢語翻譯】 現代漢語譯本： 起，這就是大智慧光明的意義。如果心有動搖，就不是真正的認識和知曉。它不是永恒的，不是快樂的，不是自我的，不是清凈的。心性沒有動搖，就是真實的認識和知曉等等的意義。這種自性清凈的法，不是從功德和作用方面來說的。
△二、說明具足出障凈法，分為兩部分。首先說明果性的功德唯有心所具有。其次說明能熏習的力量也唯有心所具有。現在先說第一部分。
第二，具足出離障礙的清凈功德，就是說這個清凈心體本身就具有自性清凈的功德，所以能夠攝持清凈業的熏習力量。由於熏習的力量，功德和作用就顯現出來。這是什麼意思呢？因為在因地修行時，以加行位的般若智慧來熏習三種智性，使之生起作用而顯現，這就是如來果地的三種大智慧。又以因地的五波羅蜜等一切修行來熏習相好之性，使之生起作用而顯現，這就是如來的相好果報。然而，這些果地的功德之法雖然在相上有所區別，但其本體卻是一個心。心體具有這些功德，所以稱為『不空』。這裡不是就心體的意義來說明『不空』。為什麼呢？因為心體是平等的，既不是空也不是不空。
△二、說明能熏習的力量也唯有心所具有。
問：能熏習的清凈業是從心中生起的，還是在心外另有清凈的法作為能熏習的力量呢？答：能熏習的法全部都是一心所造作的。這是什麼意思呢？所聽聞的教法全部都是諸佛菩薩的心所造作的。諸佛的心、菩薩的心、眾生的心是同一個，所以教法不在心外。又用這些教法來熏習心的理解之性，心性依靠教法的熏習而生起理解的作用，所以理解也是心所造作的。用理解來熏習心的行為之性，心性依靠理解的熏習而生起行為的作用，所以行為也是心所造作的。用行為來熏習心的果報之性，心性依靠行為的熏習而生起果地的功德，所以果報也是一心所造作的。這樣說來，一心是教法，乃至一心是果報，再沒有其他的法了。因為這個緣故，心體在凡夫的時候，本來就具有理解、行為、果報的自性，只是沒有被諸佛真如的用法所熏習，所以理解等等沒有顯現作用。如果本來
【English Translation】 English version: Arising. This is the meaning of great wisdom and light. If the mind is disturbed, it is not true knowledge and awareness. It is not permanent, not joyful, not self, and not pure. When the mind-nature is undisturbed, it is true knowledge and awareness, and so on. This self-nature pure Dharma is not discussed in terms of merit and function.
△2. Explaining the complete pure Dharma of overcoming obstacles, in two parts. First, explaining that the merit of the result-nature is only possessed by the mind. Second, explaining that the power of being able to perfuming is also only possessed by the mind. Now, let's discuss the first part.
Second, possessing the pure merit of overcoming obstacles means that this pure mind-essence itself possesses the merit of self-nature purity, so it can gather and uphold the power of pure karma perfuming. Due to the power of perfuming, merit and function manifest. What does this mean? Because during the causal stage of practice, the Prajna wisdom of the application stage is used to perfume the three wisdom-natures, causing them to arise and manifest their functions. This is the three great wisdoms of the Tathagata's (如來) (Thus Come One) fruition. Furthermore, all practices such as the Five Paramitas (五波羅蜜) (Five Perfections) in the causal stage are used to perfume the nature of the physical characteristics and marks, causing them to arise and manifest their functions. This is the reward of the Tathagata's physical characteristics and marks. However, although these Dharma of fruition merit are different in appearance, their essence is one mind. Because the mind-essence possesses these merits, it is called 'not empty'. Here, 'not empty' is not explained in terms of the meaning of the mind-essence itself. Why? Because the mind-essence is equal, neither empty nor not empty.
△2. Explaining that the power of being able to perfuming is also only possessed by the mind.
Question: Does the pure karma that can perfume arise from the mind, or is there a separate pure Dharma outside the mind that serves as the power to perfume? Answer: All the Dharma that can perfume are created by the one mind. What does this mean? All the teachings heard are created by the minds of all Buddhas (諸佛) (All Awakened Ones) and Bodhisattvas (菩薩) (Enlightening Beings). The minds of Buddhas, the minds of Bodhisattvas, and the minds of sentient beings are one, so the teachings are not outside the mind. Furthermore, these teachings are used to perfume the mind's nature of understanding. The nature relies on the perfuming of the teachings to arise the function of understanding, so understanding is also created by the mind. Understanding is used to perfume the mind's nature of action. The nature relies on the perfuming of understanding to arise the function of action, so action is also created by the mind. Action is used to perfume the mind's nature of fruition. The nature relies on the perfuming of action to arise the merit of fruition, so fruition is also created by the one mind. In this sense, the one mind is the teaching, and even the one mind is the fruition. There is no other Dharma. For this reason, the mind-essence inherently possesses the nature of understanding, action, and fruition when it is in the state of an ordinary being, but it has not been perfumed by the usage of the True Thusness (真如) (Suchness) of all Buddhas, so understanding and so on have not manifested their functions. If originally
無解等之性者。設復熏之。德用終不顯現也。如是真金本有器樸之性。乃至具有成器精妙之性。但未得推鍛而加。故器樸等用不現。後加以鉗椎。樸器成器次第現也。若金本無樸器成器之性者。設使加以功力。樸用成用終難顯現。如似壓沙求油。鉆冰覓火。鍛冰為器。鑄水為瓶。永不可成者。以本無性故也。是故論言。若眾生無佛性者。設使修道亦不成佛。以是義故。凈心之體本具因行果德性也。依此性故起因果之德。是故此德唯以一心為體。一心具此凈德。故以此心為不空如來藏也。
能熏所熏。若果若因。無不以一心為體。心具此德故名不空。
△二明染法二。初立科。二各釋。今初。
次明具足染法者。就中復有二種差別。一明具足染性。二明具足染事。
△二各釋二。初明具染性。二明具染事。初又二。初正明。二釋疑。今初。
初明具足染性者。此心雖復平等離相。而復具足一切染法之性。能生生死。能作生死。是故經云。心性是一云。何能生種種果報。即是能生生死。又復經言。即是法身。流轉五道說名眾生。即是能作生死也。
從此有彼名之為生。舉體成彼名之為作。如水生波舉體作波也。
△二釋疑七。初釋性不可轉疑。二釋兩性相違疑。三釋兩業起滅
【現代漢語翻譯】 現代漢語譯本： 沒有解脫和證悟的本性，即使加以熏習，其功德和作用也終究不會顯現。如同真金本來就具有器物的原始狀態的性質，乃至具有製成精美器物的性質，但如果沒有經過錘鍊加工，器物的原始狀態等作用就不會顯現。之後加以鉗子和錘子，原始狀態的器物才能逐漸成為成品。如果金子本身沒有原始狀態、半成品和成品的性質，即使加以功力，原始狀態的作用和成品的作用也終究難以顯現，就像壓榨沙子來獲取油，鉆冰來尋找火，錘鍊冰塊來製作器物，鑄造水來製作瓶子一樣，永遠不可能成功，因為其本身沒有這種性質。所以經論上說，如果眾生沒有佛性，即使修行也無法成佛。因為這個緣故，清凈心的本體本來就具有因行和果德的性質。依靠這種性質，才能產生因果的功德。所以這種功德唯以一心為本體，一心具備這種清凈的功德，所以這個心被稱為不空如來藏。 能熏習的和被熏習的，無論是果還是因，都以一心為本體。心具備這種功德，所以叫做不空。 接下來闡述具足染法，其中又有兩種差別：一是闡述具足染性，二是闡述具足染事。 接下來分別解釋這兩種差別：首先闡述具足染性，然後闡述具足染事。首先又分為兩部分：一是正面闡述，二是解釋疑問。現在開始正面闡述。 首先闡述具足染性，這個心雖然平等而遠離一切相，但卻具足一切染法的性質，能夠產生生死，能夠造作生死。所以經中說，心性是一，為什麼能夠產生種種果報？這就是能夠產生生死。又經中說，就是法身，在五道中流轉，名為眾生，這就是能夠造作生死。 從此產生彼，名為生；整體成為彼，名為作。如同水產生波浪，整體成為波浪。 接下來解釋疑問，分為七個方面：首先解釋本性不可轉變的疑問，其次解釋兩種本性相互違背的疑問，再次解釋兩種業的生滅。
【English Translation】 English version: That which lacks the nature of liberation and enlightenment, even if it is perfumed, its merits and functions will ultimately not manifest. It is like true gold inherently possessing the nature of a vessel's raw state, even possessing the nature of becoming a refined vessel. However, if it has not been hammered and processed, the functions of the raw state of the vessel will not appear. After applying tongs and hammers, the raw state of the vessel gradually becomes a finished product. If the gold itself does not have the nature of a raw state, semi-finished product, and finished product, even if effort is applied, the function of the raw state and the function of the finished product will ultimately be difficult to manifest, just like squeezing sand to obtain oil, drilling ice to find fire, hammering ice to make a vessel, and casting water to make a bottle, it will never be successful because it inherently lacks this nature. Therefore, it is said in the scriptures that if sentient beings do not have Buddha-nature (Buddha-dhatu), even if they cultivate the path, they will not be able to become Buddhas. For this reason, the essence of the pure mind inherently possesses the nature of causal practice (hetu-phala) and fruition (phala-dharma). Relying on this nature, the merits of cause and effect can arise. Therefore, this merit takes the one mind (eka-citta) as its essence. The one mind possesses this pure merit, so this mind is called the non-empty Tathagatagarbha (Tathagatagarbha). That which can perfume and that which is perfumed, whether it is the result (phala) or the cause (hetu), all take the one mind as their essence. The mind possesses this merit, so it is called non-empty. Next, we will explain the complete possession of defiled dharmas (dusta-dharma), which has two kinds of differences: one is to explain the complete possession of defiled nature (dusta-svabhava), and the other is to explain the complete possession of defiled events (dusta-karma). Next, we will explain these two kinds of differences separately: first, we will explain the complete possession of defiled nature, and then we will explain the complete possession of defiled events. The first is further divided into two parts: one is the direct explanation, and the other is the explanation of doubts. Now we begin the direct explanation. First, we will explain the complete possession of defiled nature. Although this mind is equal and free from all appearances (lakshana), it possesses the nature of all defiled dharmas, capable of producing birth and death (samsara), capable of creating birth and death. Therefore, it is said in the sutras, 'The nature of the mind is one, why is it able to produce various fruits and retributions (vipaka)?' This is the ability to produce birth and death. And again, it is said in the sutras, 'It is the Dharmakaya (Dharmakaya), flowing through the five paths (panca-gati), called sentient beings (sattva),' this is the ability to create birth and death. From this, that arises, called 'birth'; the whole becomes that, called 'creation'. It is like water producing waves, the whole becomes waves. Next, we will explain the doubts, divided into seven aspects: first, we will explain the doubt of the immutable nature; second, we will explain the doubt of the conflicting natures; third, we will explain the arising and ceasing of the two karmas.
疑。四釋性不相除疑。五釋互論相違疑。六釋本末同滅疑。七釋相違不熏疑。今初。
問曰。若心體本具染性者。即不可轉凡成聖。答曰。心體若唯具染性者。不可得轉凡成聖。既並具染凈二性。何為不得轉凡成聖耶。
△二釋兩性相違疑。
問曰。凡聖之用既不得並起。染凈之性何得雙有耶。答曰。一一眾生心體。一一諸佛心體。本具二性而無差別之相。一味平等。古今不壞。但以染業薰染性故。即生死之相顯矣。凈業熏凈性故。即涅槃之用現矣。然此一一眾生心體依熏作生死時。而不妨體有凈性之能。一一諸佛心體依熏作涅槃時。而不妨體有染性之用。以是義故。一一眾生一一諸佛悉具染凈二性。法界法爾未曾不有。但依熏力起用先後不俱。是以染熏息故稱曰轉凡。凈業起故說為成聖。然其心體二性實無成壞。是故就性說故染凈並具。依熏論故凡聖不俱。是以經言。清凈法中不見一法增。即是本具性凈。非始有也。煩惱法中不見一法滅。即是本具性染。不可滅也。然依對治因緣。清凈般若轉勝現前。即是凈業熏。故成聖也。煩惱妄想盡在於此。即是染業息。故轉凡也。
△三釋兩業起滅疑。
問曰。染業無始本有。何由可滅。凈業本無。何由得起。答曰。得諸佛真如用義熏心故。
【現代漢語翻譯】 現代漢語譯本 疑。一、解釋體具疑。二、解釋兩性相違疑。三、解釋兩業起滅疑。四、解釋性不相除疑。五、解釋互論相違疑。六、解釋本末同滅疑。七、解釋相違不熏疑。今先解釋體具疑。
問：如果心體本來就具有染性，那麼就不可能從凡夫轉變成聖人。 答：心體如果僅僅具有染性，那確實不可能從凡夫轉變成聖人。既然同時具有染性和凈性兩種性質，為什麼就不能從凡夫轉變成聖人呢？
二、解釋兩性相違疑。
問：凡夫和聖人的作用既然不能同時產生，染性和凈性怎麼能同時存在呢？ 答：每一個眾生的心體，每一個諸佛（諸佛：一切佛的總稱）的心體，本來就具有染性和凈性兩種性質，而且沒有差別。完全平等，自古至今都不會改變。只是因為受到染業的薰染，生死的現象就顯現出來了。因為受到凈業的薰染，涅槃（涅槃：佛教修行的最高境界，指脫離輪迴）的作用就顯現出來了。然而，每一個眾生的心體在依靠薰染而產生生死現象時，不妨礙其本體具有凈性的功能。每一個諸佛的心體在依靠薰染而產生涅槃現象時，不妨礙其本體具有染性的作用。因為這個原因，每一個眾生、每一個諸佛都具有染性和凈性兩種性質。這是法界（法界：宇宙萬有，一切事物的總稱）本來的規律，從來沒有不存在過。只是依靠薰染的力量，產生作用的時間有先後不同。因此，染業止息了就稱為『轉凡』，凈業生起了就稱為『成聖』。然而，心體的染性和凈性實際上並沒有改變或壞滅。所以，從心性的角度來說，染性和凈性同時存在；從薰染的角度來說，凡夫和聖人不能同時存在。因此，經書上說：『在清凈的法中，看不到有一法增加。』這就是說，本來就具有清凈的自性，不是後來才有的。『在煩惱的法中，看不到有一法滅除。』這就是說，本來就具有染污的自性，無法滅除。然而，依靠對治的因緣，清凈的般若（般若：智慧）越來越強大並顯現出來，這就是凈業薰染的結果，所以能夠成聖。煩惱妄想完全止息，這就是染業止息的結果，所以能夠轉凡。
三、解釋兩業起滅疑。
問：染業無始以來就存在，怎麼可能滅除？凈業本來沒有，怎麼可能生起？ 答：因為得到諸佛真如（真如：佛教用語，指事物的真實本性）的作用薰染心識的緣故。
【English Translation】 English version Doubt. 1. Explaining the doubt of inherent nature. 2. Explaining the doubt of contradiction between two natures. 3. Explaining the doubt of arising and ceasing of two karmas. 4. Explaining the doubt of natures not eliminating each other. 5. Explaining the doubt of contradiction in mutual discussion. 6. Explaining the doubt of the same extinction of origin and end. 7. Explaining the doubt of contradiction not influencing. Now, first explain the doubt of inherent nature.
Question: If the mind-essence inherently possesses defiled nature, then it is impossible to transform from ordinary to sage. Answer: If the mind-essence only possesses defiled nature, then it is impossible to transform from ordinary to sage. Since it possesses both defiled and pure natures, why is it impossible to transform from ordinary to sage?
- Explaining the doubt of contradiction between two natures.
Question: Since the functions of ordinary and sage cannot arise simultaneously, how can defiled and pure natures both exist? Answer: The mind-essence of each and every sentient being, the mind-essence of each and every Buddha (Buddha: the totality of all Buddhas), inherently possesses two natures without any difference. It is completely equal, and unchanging from ancient times to the present. However, due to the influence of defiled karma, the phenomena of birth and death become apparent. Due to the influence of pure karma, the function of Nirvana (Nirvana: the ultimate state of liberation in Buddhism, referring to the escape from reincarnation) becomes manifest. However, when the mind-essence of each and every sentient being relies on influence to create the phenomena of birth and death, it does not hinder the potential of the essence to possess pure nature. When the mind-essence of each and every Buddha relies on influence to create the phenomena of Nirvana, it does not hinder the function of the essence to possess defiled nature. Because of this reason, each and every sentient being and each and every Buddha all possess both defiled and pure natures. This is the inherent law of the Dharma Realm (Dharma Realm: the totality of all things in the universe), which has never been absent. It is only that the timing of the arising of functions depends on the power of influence, and they do not occur simultaneously. Therefore, the cessation of defiled influence is called 'transforming from ordinary,' and the arising of pure karma is called 'becoming a sage.' However, the two natures of the mind-essence do not actually change or perish. Therefore, from the perspective of nature, defilement and purity both exist; from the perspective of influence, ordinary and sage cannot exist simultaneously. Therefore, the scripture says: 'In the pure Dharma, one does not see a single Dharma increase.' This means that it inherently possesses pure nature, and it is not something that arises later. 'In the Dharma of afflictions, one does not see a single Dharma extinguished.' This means that it inherently possesses defiled nature, and it cannot be extinguished. However, relying on the conditions of antidotes, pure Prajna (Prajna: wisdom) becomes increasingly powerful and manifests, which is the result of pure karma influencing, and therefore one can become a sage. Afflictions and delusions are completely extinguished, which is the result of defiled karma ceasing, and therefore one can transform from ordinary.
- Explaining the doubt of arising and ceasing of two karmas.
Question: Defiled karma has existed since beginningless time, how can it be extinguished? Pure karma originally did not exist, how can it arise? Answer: Because of obtaining the influence of the function of the Tathata (Tathata: the true nature of things in Buddhism) of all Buddhas on the mind.
凈業得起。凈能除染故。染業即滅。
△四釋性不相除疑。
問曰。染凈二業皆依心性而起還能熏心。既並依性起。何得相除。答曰。染業雖依心性而起。而常違心。凈業亦依心性而起。常順心也。違有滅離之義。故為凈除。順有相資之能。故能除染。法界法爾。有此相除之用。何足生疑。
△五釋互論相違疑。
問曰。心體凈效能起凈業還能熏心凈性。心體染效能起染業還能熏心染性。故乃可染業與凈性不相生相熏說為相違。染業與染性相生相熏應云相順。若相順者即不可滅。若染業雖與染性相順。由與凈性相違故得滅者。亦應凈業雖與凈性相順。由與染性相違故亦可得除。若二俱有違義故雙有滅離之義而得存凈除染。亦應二俱有順義故並有相資之能復得存染廢凈。答曰。我立不如是。何為作此難。我言凈業順心故心體凈性即為順本。染業違心故心體染性即是違本。若偏論心體即違順平等。但順本起凈即順凈心不二之體。故有相資之能。違本起染便違真如平等之理。故有滅離之義也。
△六釋本末同滅疑。
問曰。違本起違末便違不二之體。即應並有滅離之義也。何故上言法界法爾具足二性不可破壞耶。答曰。違本雖起違末。但是理用。故與順一味。即不可除。違末雖依違本
【現代漢語翻譯】 現代漢語譯本： 凈業得以生起，是因為清凈能夠去除染污，所以染業就會滅除。 四、解釋性質不相除的疑問： 問：染業和凈業都依心性而生起，並且都能薰染心性。既然都依心性而起，為什麼能夠互相去除呢？ 答：染業雖然依心性而生起，但常常違背心性；凈業也依心性而生起，常常順應心性。違背具有滅除遠離的意義，所以能被清凈去除。順應具有互相資助的能力，所以能夠去除染污。法界本來如此，具有這種互相去除的作用，有什麼值得懷疑的呢？ 五、解釋互相議論相違背的疑問： 問：心體的清凈效能生起凈業，並且能夠薰染心體的清凈性；心體的染污效能生起染業，並且能夠薰染心體的染污性。因此，如果說染業與清凈性不相生、不互相薰染，這可以說是相違背。染業與染污性相生、互相薰染，應該說是相順。如果相順，就不可滅除。如果染業雖然與染污性相順，但由於與清凈性相違背，所以能夠滅除，那麼也應該說凈業雖然與清凈性相順，但由於與染污性相違背，所以也可以被去除。如果二者都具有相違背的意義，所以都具有滅除遠離的意義，從而能夠儲存清凈、去除染污，那麼也應該說二者都具有相順的意義，所以都具有互相資助的能力，從而又能夠儲存染污、廢棄清凈。 答：我所立的觀點不是這樣，為什麼要提出這樣的疑問呢？我說凈業順應心性，所以心體的清凈性就是順應根本。染業違背心性，所以心體的染污性就是違背根本。如果只偏論心體，那麼違背和順應是平等的。但是順應根本而生起清凈，就是順應清凈心不二的本體，所以具有互相資助的能力。違背根本而生起染污，就是違背真如（Tathata）平等的道理，所以具有滅除遠離的意義。 六、解釋本末一同滅除的疑問： 問：違背根本而生起違背末端，就違背了不二的本體，那麼就應該都具有滅除遠離的意義。為什麼上面說，法界（Dharmadhatu）本來就具足兩種性質，不可破壞呢？ 答：違背根本雖然生起違背末端，但這只是理上的作用，所以與順應是一味的，就不可去除。違背末端雖然依于違背根本
【English Translation】 English version: Pure karma arises because purity can remove defilements, thus defiled karma is extinguished. △4. Explaining the Doubt of Non-Elimination of Natures: Question: Both defiled and pure karmas arise from the nature of mind and can influence the mind. Since both arise from the nature, how can they eliminate each other? Answer: Although defiled karma arises from the nature of mind, it always contradicts the mind. Pure karma also arises from the nature of mind, but it always accords with the mind. Contradiction has the meaning of extinction and separation, so it is purified. Accordance has the ability to mutually assist, so it can eliminate defilements. The Dharmadhatu (法界) is naturally like this, having this function of mutual elimination. What is there to doubt? △5. Explaining the Doubt of Mutual Contradiction in Discussion: Question: The pure nature of the mind-essence can give rise to pure karma and can influence the pure nature of the mind-essence. The defiled nature of the mind-essence can give rise to defiled karma and can influence the defiled nature of the mind-essence. Therefore, it can be said that defiled karma and pure nature do not arise together or influence each other, which is contradictory. Defiled karma and defiled nature arise together and influence each other, which should be said to be in accordance. If they are in accordance, they cannot be extinguished. If defiled karma, although in accordance with defiled nature, can be extinguished because it contradicts pure nature, then it should also be said that pure karma, although in accordance with pure nature, can also be removed because it contradicts defiled nature. If both have the meaning of contradiction, so both have the meaning of extinction and separation, thus preserving purity and eliminating defilements, then it should also be said that both have the meaning of accordance, so both have the ability to mutually assist, thus preserving defilements and abandoning purity. Answer: I do not establish it in this way. Why do you raise this difficulty? I say that pure karma accords with the mind, so the pure nature of the mind-essence is in accordance with the root. Defiled karma contradicts the mind, so the defiled nature of the mind-essence is in contradiction with the root. If only the mind-essence is discussed, then contradiction and accordance are equal. But arising from accordance with the root is purity, which is in accordance with the non-dual essence of the pure mind, so it has the ability to mutually assist. Arising from contradiction with the root is defilement, which contradicts the principle of Suchness (真如) and equality, so it has the meaning of extinction and separation. △6. Explaining the Doubt of Simultaneous Extinction of Root and Branch: Question: Arising from contradiction with the root gives rise to contradiction with the branch, which contradicts the non-dual essence, so both should have the meaning of extinction and separation. Why does the above say that the Dharmadhatu (法界) is inherently complete with two natures and cannot be destroyed? Answer: Although arising from contradiction with the root gives rise to contradiction with the branch, this is only a matter of principle, so it is of one flavor with accordance and cannot be removed. Although contradicting the branch relies on contradicting the root
。但是事用。故即有別義。是故可滅。以此義故。二性不壞之義成也。問曰。我仍不解染用違心之義。愿為說之。答曰。無明染法實從心體染性而起。但以體闇故。不知自己及諸境界從心而起。亦不知凈心具足染凈二性而無異相一味平等。以不知如此道理故。名之為違。智慧凈法實從心體而起。以明利故。能知己及諸法皆從心作。復知心體具足染凈二性而無異相一味平等。以如此稱理而知。故名之為順。如似窮子實從父生。父實追念。但以癡故不知己從父生。復不知父意。雖在父舍不認其父。名之為違。復為父誘說經歷多年。乃知己從父生。復知父意。乃認家業。受父教敕。名之為順。眾生亦爾。以無明故。不知己身及以諸法悉從心生。復遇諸佛方便教化故。隨順凈心能證真如也。
違本即染性。違末即染事也。染性是理用。即與凈性體融一味故不可除。染事是事用。招感生死故須滅除。窮子喻無明染性。父喻本覺真心。諸佛先證我之真心即是同體之父。方便教化令順凈心。則無明轉為智慧。即染性而成凈性。但除染事不除染性明矣。
△七釋相違不熏疑。
問曰。既說無明染法與心相違。云何得熏心耶。答曰。無明染法無別有體。故不離凈心。以不離凈心故。雖復相違而得相熏。如木出火炎炎。
【現代漢語翻譯】 現代漢語譯本：但是作用是不同的，因此就有了區別的意義，所以可以滅除。因為這個意義，二性不壞的意義才成立。問：我仍然不理解染用違背心性的意義，希望您能為我解說。答：無明染法實際上是從心體的染性而生起的，但因為心體昏暗，所以不知道自己和一切境界都是從心而生起的，也不知道清凈心具足染凈二性而沒有差異，是同一味道的平等。因為不知道這樣的道理，所以叫做違背。智慧凈法實際上是從心體而生起的，因為光明銳利，所以能夠知道自己和一切法都是從心而產生的，又知道心體具足染凈二性而沒有差異，是同一味道的平等。因為這樣符合道理地知曉，所以叫做順從。就像窮困的兒子實際上是從父親所生，父親也確實思念著他，但因為愚癡，不知道自己是從父親所生，也不知道父親的心意，即使在父親的家裡也不認識自己的父親，這叫做違背。後來經過父親誘導開導，經歷多年，才知道自己是從父親所生，也知道了父親的心意，於是認領家業，接受父親的教誨，這叫做順從。眾生也是這樣，因為無明，不知道自己的身體以及一切法都是從心而生，後來遇到諸佛方便教化，所以隨順清凈心，能夠證得真如。 違背根本就是染性，違背末端就是染事。染性是理用，與凈性本體融合爲一體，所以不可去除。染事是事用，招感生死輪迴，所以必須滅除。窮子比喻無明染性，父親比喻本覺真心。諸佛先證悟我的真心，就是同體的父親。方便教化使眾生順從清凈心，那麼無明就轉為智慧，染性就成為凈性。只是去除染事，而不是去除染性，這很明顯。 問：既然說無明染法與心性相違背，為什麼能夠薰染心呢？答：無明染法沒有另外的自體，所以不離開清凈心。因為不離開清凈心，所以即使是相違背，也能夠互相薰染。就像木頭生出火焰一樣。
【English Translation】 English version: However, the functions are different, hence there are distinct meanings, and therefore it can be extinguished. Because of this meaning, the principle of the two natures not being destroyed is established. Question: I still do not understand the meaning of 'defiled function' contradicting the mind-nature. I hope you can explain it for me. Answer: Ignorance (Avidya) and defiled dharmas (染法) actually arise from the defiled nature (染性) of the mind-essence (心體), but because the essence is obscured, it does not know that itself and all realms arise from the mind, nor does it know that the pure mind is complete with both defiled and pure natures without difference, being of one flavor and equal. Because it does not know such a principle, it is called 'contradictory'. Wisdom and pure dharmas actually arise from the mind-essence, and because it is bright and sharp, it can know that itself and all dharmas are produced from the mind, and also knows that the mind-essence is complete with both defiled and pure natures without difference, being of one flavor and equal. Because it knows in accordance with reason, it is called 'compliant'. It is like a poor son who is actually born from his father, and the father truly remembers him, but because of ignorance, he does not know that he is born from his father, nor does he know his father's intention. Even though he is in his father's house, he does not recognize his father, which is called 'contradictory'. Later, after being induced and guided by his father for many years, he knows that he is born from his father, and also knows his father's intention. Then he recognizes the family business and receives his father's teachings, which is called 'compliant'. Sentient beings are also like this. Because of ignorance, they do not know that their own bodies and all dharmas arise from the mind. Later, they encounter the expedient teachings of the Buddhas, so they comply with the pure mind and are able to realize Suchness (真如). Contradicting the root is the defiled nature; contradicting the end is the defiled phenomena. The defiled nature is the function of principle, which is fused into one flavor with the pure nature, so it cannot be removed. The defiled phenomena is the function of events, which invites birth and death, so it must be eliminated. The poor son is a metaphor for the defiled nature of ignorance; the father is a metaphor for the original enlightenment of the true mind (真心). The Buddhas first realize my true mind, which is the father of the same essence. Expedient teachings cause sentient beings to comply with the pure mind, then ignorance is transformed into wisdom, and the defiled nature becomes the pure nature. It is clear that only the defiled phenomena is removed, not the defiled nature. Question: Since it is said that ignorance and defiled dharmas contradict the mind-nature, how can they influence (熏) the mind? Answer: Ignorance and defiled dharmas do not have a separate substance, so they do not depart from the pure mind. Because they do not depart from the pure mind, even though they contradict each other, they can still influence each other. It is like fire blazing from wood.
違木體而上騰。以無別體。不離木故。還燒于木。后復不得聞斯譬喻。便起燈爐之執也。此明心體具足染性名為不空也。
木喻凈心。炎喻無明。染法燒木喻還熏凈心。借喻本欲明理。執喻便成戲論。故誡令不得起執。謂燈爐出火何故不燒燈爐。
△二明具染事。
次明心體具足染事者。即彼染性為染業熏故。成無明住地及一切染法種子。依此種子現種種果報。此無明及與業果即是染事也。然此無明住地及以種子果報等。雖有相。別顯現。說之為事。而悉一心為體。悉不在心外。以是義故。復以此心為不空也。譬如明鏡所現色像。無別有體。唯是一鏡。而復不妨萬像區分不同。不同之狀皆在鏡中顯現。故名不空鏡也。是以起信論言。因熏習鏡。謂如實不空。一切世間境界悉于中現。不出不入。不失不壞。常住一心。以一切法即真實性故。以此驗之。具足世間染法亦是不空如來藏也。上來明具足染凈二法以明不空義竟。
△二明藏體一異為三。初立科。二詳釋。三總結。今初。
次明藏體一異以釋實有義。就中復有六種差別。一明圓融無礙法界法門。二明因果法身名別之義。三明真體在障出障之理。四明事用相攝之相。五明治惑受報不同之義。六明共不共相識。
圓融無礙謂一不
【現代漢語翻譯】 現代漢語譯本 違背木頭的本性而向上升騰。因為火焰沒有離開木頭的本體，不離開木頭的原因，最終還是會燒回木頭。如果之後又聽到這樣的比喻，就執著于燈和爐子了。這說明心體本身就具備染污的性質，所以稱為『不空』。 木頭比喻清凈的心，火焰比喻無明。染污的法燒木頭，比喻反過來薰染清凈的心。借用比喻本來是爲了闡明道理，如果執著于比喻，就變成了戲論。所以告誡人們不要產生執著，比如問：燈爐里產生火焰，為什麼不燒燈爐呢？ △二、說明具備染污的事相。 接下來闡明心體具備染污的事相，就是說，那些染污的性質被染污的業力薰染，形成了無明住地（Avidyā-sthiti，無明的根本處）以及一切染污法的種子。依靠這些種子，顯現出種種果報。這無明以及業和果報，就是染污的事相。然而，這無明住地以及種子、果報等，雖然有相狀上的差別顯現，說之為『事』，但都以一心為本體，都不在心外。因為這個緣故，又以這個心為『不空』。譬如明亮的鏡子所顯現的色像，沒有另外的本體，唯一就是一面鏡子。但又不妨礙萬千景象區分不同，不同的狀態都在鏡中顯現，所以叫做『不空鏡』。因此《起信論》（Awakening of Faith in the Mahayana）說：『因為熏習鏡子，所以說是如實不空，一切世間境界都在其中顯現，不出不入，不失不壞，常住一心，因為一切法就是真實自性。』用這個來驗證，具備世間的染污法，也是不空如來藏（Tathāgatagarbha，如來藏）。上面闡明了具備染污和清凈兩種法，來闡明不空的含義完畢。 △二、闡明藏體的一異，分為三部分。首先是立科，其次是詳細解釋，最後是總結。現在是第一部分。 接下來闡明藏體的一異，來解釋『實有』的含義。其中又有六種差別：一、闡明圓融無礙的法界法門（Dharmadhātu，法界）；二、闡明因果法身（Dharmakāya，法身）名稱不同的含義；三、闡明真體在障礙中和脫離障礙的道理；四、闡明事用相互攝持的相狀；五、闡明知見迷惑和感受果報不同的含義；六、闡明共同和不共同的相識。 圓融無礙，說的是一不
【English Translation】 English version It rises against the nature of the wood. Because the flame has no separate entity, and because it does not leave the wood, it eventually burns back to the wood. If one hears such a metaphor again and becomes attached to the lamp and stove, this illustrates that the mind-essence itself possesses defiled nature, hence it is called 'non-empty'. The wood is a metaphor for the pure mind, and the flame is a metaphor for ignorance (Avidyā). The defiled dharma burning the wood is a metaphor for conversely薰染 (xunran, influence by permeation) the pure mind. The metaphor is originally intended to clarify the principle, but if one clings to the metaphor, it becomes a trivial argument. Therefore, one is warned not to develop attachments, such as asking: 'Why doesn't the flame produced in the lamp and stove burn the lamp and stove?' △ 2. Explaining the possession of defiled phenomena. Next, explaining that the mind-essence possesses defiled phenomena means that those defiled natures are薰染 (xunran, influenced by permeation) by defiled karma, forming the ground of ignorance (Avidyā-sthiti, the fundamental place of ignorance) and the seeds of all defiled dharmas. Relying on these seeds, various karmic retributions manifest. This ignorance, as well as karma and karmic retributions, are the defiled phenomena. However, although this ground of ignorance, as well as the seeds and karmic retributions, have different appearances and are called 'phenomena', they all take the one mind as their essence and are not outside the mind. For this reason, this mind is again called 'non-empty'. For example, the images reflected in a bright mirror have no separate entity; it is only one mirror. Yet, it does not prevent the myriad images from being distinguished differently, and the different states all appear in the mirror, so it is called a 'non-empty mirror'. Therefore, the Awakening of Faith in the Mahayana says: 'Because of the薰染 (xunran, influence by permeation) of the mirror, it is said to be truly non-empty, and all worldly realms appear within it, neither entering nor exiting, neither lost nor destroyed, constantly abiding in one mind, because all dharmas are the true nature.' Verifying this, possessing worldly defiled dharmas is also the non-empty Tathāgatagarbha (Tathāgatagarbha, the womb of the Tathagata). The above explains possessing both defiled and pure dharmas to clarify the meaning of non-empty, completed. △ 2. Explaining the oneness and difference of the essence of the storehouse, divided into three parts. First, establishing the outline; second, detailed explanation; third, summary. Now is the first part. Next, explaining the oneness and difference of the essence of the storehouse to explain the meaning of 'real existence'. Among them, there are six kinds of differences: 1. Explaining the Dharma-gate (Dharmadhātu, the realm of Dharma) of perfect fusion and unobstructedness; 2. Explaining the meaning of the different names of the causal Dharmakāya (Dharmakāya, the body of Dharma); 3. Explaining the principle of the true essence being in and out of obstacles; 4. Explaining the aspect of phenomena and function mutually embracing; 5. Explaining the meaning of different perceptions of delusion and experiencing karmic retributions; 6. Explaining the common and uncommon recognitions. Perfect fusion and unobstructedness refers to one not
礙異異不礙一。非一非異而異而一。乃如來藏真實法性也。約一而異。故因果二種法身名別。約異而一。故真體在障出障理同。然事理互相融攝尚為易解。以事攝事尤為難知。故須以巧便示之。既知法界無礙。須明治惑受報不同之致。乃不執性廢修。既知凡聖同而復異。須知共相不共相識。夫然後纖疑畢盡而常同常異。法界法門罄無餘蘊矣。
△二詳釋即為六。初明圓融無礙法界法門(至)六明共不共相識。初中三。初直明法界體一。二具明染凈性事。三正明無礙圓融。今初。
第一明圓融無礙法界法門者。問曰。不空如來藏者為一一眾生各有一如來藏。為一切眾生一切諸佛唯共一如來藏耶。答曰。一切眾生一切諸佛唯共一如來藏也。
空與不空其體無二。今欲辨法界非一非異即異即一圓融無礙之理。故約不空藏為問也。佛及眾生尚祇一如來藏。豈令空與不空反有二耶。惟一藏體。一切生佛各得其全。是故佛圓融生亦圓融。佛無礙生亦無礙。凈性與染性圓融無礙。凈事與染事亦圓融無礙。凈性與凈事染性與染事圓融無礙。凈性與染事染性與凈事亦圓融無礙。以要言之。一一佛一一生。一一凈性一一凈事。一一染性一一染事。無非如來藏之全體大用。非分如來藏以為染凈性事。亦不因一一染凈性事遂
【現代漢語翻譯】 現代漢語譯本 『礙』（事物之間的阻礙）和『異』（事物之間的差異）並不妨礙『一』（統一性）。非『一』（不是絕對的統一）非『異』（不是絕對的差異），而是『異』而『一』（在差異中統一）。這就是如來藏（Tathagatagarbha，一切眾生皆具的佛性）真實法性的體現。從『一』的角度來看『異』，所以因（原因）和果（結果）兩種法身（Dharmakaya，佛的法性之身）名稱不同。從『異』的角度來看『一』，所以真體（真實的本體）在有障礙和無障礙時，其理相同。然而，事（現象）和理（本質）互相融合還算容易理解，以事攝事（以現象來理解現象）尤其難以理解。所以需要用巧妙的方法來揭示它。既然知道了法界（Dharmadhatu，宇宙萬法所依之境）無礙，就必須明白知（迷惑）惑（業力）受報（承受果報）的不同之處，這樣才不會執著于『性』（本性）而廢棄『修』（修行）。既然知道凡（凡夫）聖（聖人）同而又異，就必須知道共相（共同的特徵）和不共相（不共同的特徵）。這樣，所有的細微疑惑都會消除，而常同（永恒的統一）和常異（永恒的差異）的法界法門才能完全沒有遺漏。
△二、詳細解釋即為六個方面。首先闡明圓融無礙的法界法門（直到）六、闡明共相和不共相的認識。最初的部分分為三個方面。首先直接闡明法界的本體是統一的。第二，具體闡明染（不凈）凈（清凈）的性（本性）和事（現象）。第三，正式闡明無礙圓融。現在開始第一個方面。
第一，闡明圓融無礙的法界法門。問：不空如來藏（不空如來藏，指如來藏具有無限的可能性）是每一個眾生各自有一個如來藏，還是所有眾生和所有諸佛共同只有一個如來藏呢？答：一切眾生和一切諸佛共同只有一個如來藏。
空（空性）與不空（不空性）其體沒有分別。現在想要辨明法界非一非異（既不是完全相同也不是完全相異），即異即一（在差異中統一，在統一中差異）圓融無礙的道理。所以用不空藏來提問。佛和眾生尚且只有一個如來藏，怎麼能讓空和不空反而有兩個呢？只有一個藏體，一切眾生和佛都各自得到它的全部。因此，佛圓融，眾生也圓融。佛無礙，眾生也無礙。凈性（清凈的本性）和染性（染污的本性）圓融無礙。凈事（清凈的現象）和染事（染污的現象）也圓融無礙。凈性與凈事，染性與染事圓融無礙。凈性與染事，染性與凈事也圓融無礙。總而言之，每一尊佛，每一個眾生，每一種清凈的本性，每一種清凈的現象，每一種染污的本性，每一種染污的現象，無一不是如來藏的全體大用。不是分割如來藏成為染凈的本性和現象，也不是因為每一種染凈的本性和現象，就
【English Translation】 English version 'Aversion' (obstacles between things) and 'difference' (distinctions between things) do not hinder 'oneness' (unity). It is neither 'one' (not absolute unity) nor 'different' (not absolute difference), but rather 'different' yet 'one' (unified in difference). This is the manifestation of the true Dharmata (nature of reality) of the Tathagatagarbha (the Buddha-nature inherent in all beings). Viewing 'difference' from the perspective of 'oneness', the two Dharmakayas (bodies of Dharma, the nature of the Buddha) of cause (hetu) and effect (phala) have different names. Viewing 'oneness' from the perspective of 'difference', the true essence (true substance) remains the same whether there are obstructions or not. However, the mutual integration of phenomena (events) and principle (essence) is relatively easy to understand; understanding phenomena through phenomena is particularly difficult. Therefore, it is necessary to reveal it through skillful means. Since we know that the Dharmadhatu (the realm of all phenomena) is unobstructed, we must understand the differences in ignorance (delusion), karma (actions), and retribution (consequences), so that we do not cling to 'nature' (inherent nature) and abandon 'practice' (spiritual cultivation). Since we know that ordinary beings (mortals) and sages (saints) are both the same and different, we must understand common characteristics (shared traits) and uncommon characteristics (unique traits). Only then will all subtle doubts be eliminated, and the Dharmadhatu Dharma-gates (teachings) of constant sameness (eternal unity) and constant difference (eternal distinction) will be completely without remainder.
△2. Detailed explanation is divided into six aspects. First, clarify the perfect and unobstructed Dharmadhatu Dharma-gate (up to) 6. Clarify the recognition of common and uncommon characteristics. The initial part is divided into three aspects. First, directly clarify that the essence of the Dharmadhatu is unified. Second, specifically clarify the nature (essence) and phenomena (events) of defilement (impurity) and purity (cleanliness). Third, formally clarify unobstructed perfect integration. Now begin the first aspect.
First, clarify the perfect and unobstructed Dharmadhatu Dharma-gate. Question: Does each sentient being have its own Tathagatagarbha, or do all sentient beings and all Buddhas share only one Tathagatagarbha? Answer: All sentient beings and all Buddhas share only one Tathagatagarbha.
Emptiness (sunyata) and non-emptiness (asunya) are not different in essence. Now we want to distinguish the principle of the Dharmadhatu being neither one nor different (neither completely the same nor completely different), being both different and one (unified in difference, different in unity), and being perfectly integrated and unobstructed. Therefore, we use the non-empty Garbha to ask the question. If Buddhas and sentient beings share only one Tathagatagarbha, how can emptiness and non-emptiness have two? There is only one Garbha-essence, and all sentient beings and Buddhas each obtain its entirety. Therefore, the Buddha is perfectly integrated, and sentient beings are also perfectly integrated. The Buddha is unobstructed, and sentient beings are also unobstructed. Pure nature (pure essence) and defiled nature (defiled essence) are perfectly integrated and unobstructed. Pure phenomena (pure events) and defiled phenomena (defiled events) are also perfectly integrated and unobstructed. Pure nature and pure phenomena, defiled nature and defiled phenomena are perfectly integrated and unobstructed. Pure nature and defiled phenomena, defiled nature and pure phenomena are also perfectly integrated and unobstructed. In short, every Buddha, every sentient being, every pure nature, every pure phenomenon, every defiled nature, every defiled phenomenon, is nothing other than the entirety and great function of the Tathagatagarbha. It is not dividing the Tathagatagarbha into defiled and pure natures and phenomena, nor is it because of every defiled and pure nature and phenomenon that
成多多如來藏也。帝網之珠僅可為片喻而已。
△二具明染凈性事二。初標章。二釋示。今初。
問曰。所言藏體具包染凈者。為俱時具。為始終具耶。答曰。所言如來藏具染凈者。有其二種。一者性染性凈。二者事染事凈。如上已明也。若據性染性凈。即無始以來俱時具有。若據事染事凈。即有二種差別。一者一一時中但有染凈二事。二者始終方具凈染二事。
△二釋示二。初釋性染性凈俱時具有。二釋事染事凈有二差別。今初。
此義云何。謂如來藏體具足一切眾生之性。各各差別不同即是無差別之差別也。然此一一眾生性中。從本已來複具無量無邊之性。所謂六道四生。苦樂好醜。壽命形量。愚癡智慧等一切世間染法。及三乘因果等一切出世凈法。如是等無量差別法性。一一眾生性中悉具不少也。以是義故。如來之藏從本已來俱時具有染凈二性。以具染性故能現一切眾生等染事。故以此藏為在障本住法身。亦名佛性。復具凈性。故能現一切諸佛等凈德。故以此藏為出障法身。亦名性凈法身。亦名性凈涅槃也。
如來藏具足一切眾生之性。而一一眾生皆以如來藏之全體為性。非是藏性之少分故。故仍具足一切十界染凈法性也。具染仍名本住法身。亦名佛性者。欲令眾生標心於極果
【現代漢語翻譯】 現代漢語譯本： 成多多如來藏啊！帝釋天的網上的寶珠，僅僅可以作為片面的比喻罷了。
△二、具體闡明染凈的體性和作用兩個方面。首先是標明綱要，然後是解釋說明。現在是第一步。
問：所說的如來藏體性具備包含染和凈，是同時具備，還是從始至終具備呢？答：所說的如來藏具備染和凈，有兩種情況。一是體性上的染和體性上的凈，二是事相上的染和事相上的凈，如前面已經說明的。如果從體性上的染和凈來說，那就是從無始以來同時具備的。如果從事相上的染和凈來說，就有兩種差別。一是每一個時刻都只有染或凈兩種事相，二是始終才具備凈和染兩種事相。
△二、解釋說明，分為兩個部分。首先解釋體性上的染和凈是同時具備的，然後解釋事相上的染和凈有兩種差別。現在是第一部分。
這是什麼意思呢？就是說如來藏的體性具足一切眾生的體性，各個差別不同，這就是無差別中的差別。然而這一一眾生的體性中，從本來就具備無量無邊的體性，也就是六道四生（六道指地獄、餓鬼、畜生、阿修羅、人、天；四生指卵生、胎生、濕生、化生），苦樂好醜，壽命長短，愚癡智慧等一切世間的染污之法，以及三乘（聲聞乘、緣覺乘、菩薩乘）因果等一切出世間的清凈之法。像這樣無量差別的法性，每一個眾生的體性中都完全具備，沒有缺少。因為這個緣故，如來藏從本來就同時具備染和凈兩種體性。因為具備染的體性，所以能夠顯現一切眾生等染污之事。所以把這個藏稱為在煩惱遮障中的本住法身，也叫做佛性。又具備凈的體性，所以能夠顯現一切諸佛等清凈的功德。所以把這個藏稱為脫離煩惱遮障的法身，也叫做自性清凈法身，也叫做自性清凈涅槃。
如來藏具足一切眾生的體性，而每一個眾生都以如來藏的全體作為體性，不是藏性的少部分。所以仍然具足一切十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）染凈的法性。具備染的體性仍然叫做本住法身，也叫做佛性，是想要讓眾生把心安立在最高的果位上。
【English Translation】 English version: It is the Tathagatagarbha (the womb of the Tathagata) of accomplished virtues! The jewels in Indra's net can only serve as a partial metaphor.
△2. Specifically elucidates the two aspects of defilement and purity in nature and function. First, it marks the outline, and then it explains. Now is the first step.
Question: The so-called Tathagatagarbha's nature encompasses both defilement and purity. Does it possess them simultaneously, or from beginning to end? Answer: The so-called Tathagatagarbha possesses both defilement and purity in two ways. First, there is inherent defilement and inherent purity. Second, there is defilement in phenomena and purity in phenomena, as explained above. If based on inherent defilement and inherent purity, it has been simultaneously possessed since beginningless time. If based on defilement and purity in phenomena, there are two kinds of differences. First, at each moment, there are only either defiled or pure phenomena. Second, only from beginning to end are both pure and defiled phenomena possessed.
△2. The explanation is divided into two parts. First, it explains that inherent defilement and inherent purity are simultaneously possessed. Second, it explains that defilement and purity in phenomena have two kinds of differences. Now is the first part.
What does this mean? It means that the nature of the Tathagatagarbha fully possesses the nature of all sentient beings, each different, which is the difference within non-difference. However, within each of these sentient beings' natures, from the beginning, there are countless and boundless natures, namely the six realms and four births (six realms: hell, hungry ghosts, animals, asuras, humans, and gods; four births: oviparous, viviparous, moisture-born, and metamorphic), suffering and happiness, beauty and ugliness, lifespan, form and size, ignorance and wisdom, and all worldly defiled dharmas, as well as the causes and effects of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and all transcendental pure dharmas. Such countless different dharma-natures are fully possessed in each sentient being's nature, without any lack. For this reason, the Tathagatagarbha has simultaneously possessed both defiled and pure natures from the beginning. Because it possesses the defiled nature, it can manifest all defiled phenomena such as sentient beings. Therefore, this garbha is called the inherently abiding Dharmakaya (Dharmakaya: the body of the Dharma) within the obstructions, and is also called Buddha-nature. It also possesses the pure nature, so it can manifest all pure virtues such as all Buddhas. Therefore, this garbha is called the Dharmakaya free from obstructions, also called the self-nature pure Dharmakaya, and also called self-nature pure Nirvana.
The Tathagatagarbha fully possesses the nature of all sentient beings, and each sentient being takes the entirety of the Tathagatagarbha as its nature, not a small part of the garbha's nature. Therefore, it still fully possesses the defiled and pure dharma-natures of all ten realms (hell, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas). Possessing the defiled nature is still called the inherently abiding Dharmakaya, also called Buddha-nature, which is to allow sentient beings to establish their minds on the ultimate fruit.
故。若就法性之義論之。亦得名無明性生死性等。
△二釋事染事凈有二差別又二。初明一時俱具。二明始終方具。今初。
然諸一一眾生無始已來。雖復各各具足染凈二性。但以造業不同故。熏種子性成種子用亦即有別。種子用別故。一時之中受報不同。所謂有成佛者。有成二乘果者。有入三塗者。有生天人中者。復於一一趣中無量差別不同。以此論之。如來藏心之內俱時得具染凈二事。如一時中。一切時中亦復如是也。
此總約一切眾生元無二性。故一時具足染凈二事也。
△二明始終方具。
然此一一凡聖。雖於一時之中受報各別。但因緣之法無定。故一一凡聖無始以來具經諸趣無數回返。后遇善友教修出離。學三乘行及得道果。以此論之。一一眾生始終乃具染凈二事。何以故。以一眾生受地獄身時無餘趣報。受天報時亦無餘趣報。受一一趣中一一身時亦無餘身報。又受世間報時不得有出世果。受出世果時無世間報。以是義故。一眾生不得俱時具染凈二事。始終方具二事也。一切眾生亦如是。是故如來之藏有始終方具染凈二事之義也。
此別約一一眾生迷本藏性幻起染凈二事。繇情執故不得言一時俱具也。
△三正明無礙圓融三。初法說。二喻說。三引證。初中五
【現代漢語翻譯】 現代漢語譯本： 因此，如果就法性的意義來討論，也可以稱之為無明性、生死性等等。
△二、解釋事染事凈的兩種差別，又分為兩種。首先說明一時俱具，其次說明始終方具。現在先說一時俱具。
然而，每一個眾生從無始以來，雖然各自具足染凈二性，但因為造業不同，熏習種子性成為種子作用也就有了差別。種子作用有差別，所以在同一時間所受的果報也不同。所謂有成就佛果的，有成就二乘果的，有墮入三惡道的，有生於天人中的。又在每一個趣向中，有無量差別不同。以此來論，如來藏心之內同時具備染凈二事。如同一個時間中，一切時間中也是這樣。
這是總的來說一切眾生本來沒有二性，所以一時具足染凈二事。
△二、說明始終方具。
然而，這每一個凡夫和聖人，雖然在同一時間所受的果報各不相同，但因緣之法沒有定性，所以每一個凡夫和聖人從無始以來，經歷諸趣無數次輪迴。後來遇到善友教導修行出離，學習三乘之行以及得到道果。以此來論，每一個眾生始終才具備染凈二事。為什麼呢？因為一個眾生受地獄身時沒有其餘趣的果報，受天報時也沒有其餘趣的果報，受每一個趣中的每一個身時也沒有其餘身的果報。又受世間果報時不能有出世間的果，受出世間果時沒有世間的果報。因為這個緣故，一個眾生不能同時具備染凈二事，而是始終才具備二事。一切眾生也是這樣。所以如來藏有始終方具染凈二事的意義。
這是分別來說每一個眾生迷惑本來的藏性，虛幻生起染凈二事。由於情執的緣故，不能說一時俱具。
△三、正式說明無礙圓融，分為三部分：首先是法說，其次是比喻說，再次是引證。首先是法說，分為五部分。
【English Translation】 English version: Therefore, if we discuss it from the meaning of Dharma-nature, it can also be called the nature of ignorance, the nature of birth and death, and so on.
△2. Explaining the two differences between defiled and pure phenomena, which are further divided into two. First, explaining 'simultaneous possession at one time'; second, explaining 'possession throughout beginning and end'. Now, first, let's discuss 'simultaneous possession at one time'.
However, all sentient beings, from beginningless time, although each possesses both defiled and pure natures, because of different karma created, the conditioning of seed-nature into seed-function also becomes different. Because seed-functions are different, the retributions received at the same time are also different. That is, some attain Buddhahood, some attain the fruits of the Two Vehicles (Sravakas and Pratyekabuddhas), some enter the three evil realms, and some are born in the heavens and among humans. Moreover, within each realm, there are countless different distinctions. Based on this, within the Tathagatagarbha-mind, both defiled and pure matters are simultaneously possessed. Just as in one moment, it is the same in all moments.
This is a general statement that all sentient beings originally have no dual nature, so they simultaneously possess both defiled and pure matters.
△2. Explaining 'possession throughout beginning and end'.
However, although each ordinary being and sage receives different retributions at the same time, the Dharma of conditions is not fixed. Therefore, each ordinary being and sage has undergone countless cycles of rebirth in various realms since beginningless time. Later, they encounter good friends who teach them to cultivate liberation, learn the practices of the Three Vehicles, and attain the fruits of the Path. Based on this, each sentient being possesses both defiled and pure matters only throughout beginning and end. Why? Because when a sentient being receives a hell-being body, there is no retribution from other realms. When receiving heavenly retribution, there is no retribution from other realms. When receiving each body in each realm, there is no retribution from other bodies. Moreover, when receiving worldly retribution, there can be no supramundane fruit. When receiving supramundane fruit, there is no worldly retribution. For this reason, a sentient being cannot simultaneously possess both defiled and pure matters, but possesses both matters only throughout beginning and end. All sentient beings are like this. Therefore, the Tathagatagarbha has the meaning of possessing both defiled and pure matters throughout beginning and end.
This specifically states that each sentient being, deluded about the original nature of the storehouse-consciousness (Alaya-vijnana), illusorily arises defiled and pure matters. Due to emotional attachments, it cannot be said that they are simultaneously possessed at one time.
△3. Formally explaining unobstructed and perfect interpenetration, in three parts: first, explanation through Dharma; second, explanation through analogy; third, explanation through citation. First, explanation through Dharma, in five parts.
。初明無差而差之理。二明全理成事。三明全事攝理。四明全事攝事。五結成差即無差。今初。
問曰。如來之藏具如是等無量法性之時。為有差別為無差別。答曰。藏體平等。實無差別。即是空如來藏。然此藏體復有不可思議用。故具足一切法性。有其差別即是不空如來藏。此蓋無差別之差別也。此義云何。謂非如泥團具眾微塵也。何以故。泥團是假。微塵是實。故一一微塵各有別質。但以和合成一團泥。此泥團即具多塵之別。如來之藏即不如是。何以故。以如來藏是真實法。圓融無二故。
答中先明正義。次以喻反顯。約平等名空。約差別名不空。體實非空不空。雙照空與不空者也。但會用歸體則差即無差。而體亦不名無差。以用非體外故。全體起用則無差而差。而用亦不名差。以體非用外故。此義云何下。恐人以泥團喻藏性。以眾塵喻諸法。設爾則諸法反為實有藏性。反是假成。豈其然哉。言泥團是假微塵是實者。乃隨情說假實耳。若隨智說。則泥團眾塵並皆無性。一切惟心。既一切惟心。則微塵之藏性不少。泥團之藏性不多。一一皆是圓融無礙之真實法性矣。
△二明全理成事。
是故如來之藏全體是一。眾生一毛孔性全體是一。眾生一切毛孔性如毛孔性。其餘一切所有世間一一法
【現代漢語翻譯】 現代漢語譯本：首先闡明無差別而又存在差別的道理，其次闡明全體理體成就事相，再次闡明全體事相包含理體，然後闡明全體事相包含事相，最後總結為差別即是無差別。現在開始闡明第一個方面。
問：如來藏（Tathagatagarbha，指如來法身的藏身之處，也指一切眾生皆具的佛性）具備如此眾多的法性時，是有差別還是沒有差別？答：藏體是平等的，實際上沒有差別，這就是空如來藏（Sunyata-tathagatagarbha，指空性的如來藏）。然而，這個藏體又有不可思議的作用，所以具足一切法性，存在差別，這就是不空如來藏（Asunya-tathagatagarbha，指不空性的如來藏）。這可以說是沒有差別中的差別。這個道理是什麼呢？不是像泥團包含眾多微塵那樣。為什麼呢？因為泥團是假的，微塵是真實的，所以每一個微塵都有各自不同的性質，只是通過混合才成為一個泥團。這個泥團就包含了眾多微塵的差別。如來藏不是這樣的。為什麼呢？因為如來藏是真實法，圓融無二。
答覆中，先闡明正義，然後用比喻來反向顯明。從平等的角度來說，稱為空；從差別的角度來說，稱為不空。本體實際上既非空也非不空，而是同時照見空與不空。只要將作用歸於本體，那麼差別就是無差別。而本體也不能稱為無差別，因為作用不是在本體之外產生的。全體本體產生作用，那麼無差別就成了差別。而作用也不能稱為差別，因為本體不是在作用之外存在的。『這個道理是什麼呢』，是擔心人們用泥團來比喻藏性，用眾多微塵來比喻諸法。如果這樣，那麼諸法反而成了真實存在，藏性反而成了虛假的。這怎麼可以呢？說泥團是假的，微塵是真實的，這是隨順世俗的說法。如果隨順智慧的說法，那麼泥團和眾多微塵都沒有自性，一切都是唯心所現。既然一切都是唯心所現，那麼微塵的藏性不會少，泥團的藏性也不會多，每一個都是圓融無礙的真實法性。
△二、闡明全體理體成就事相。
所以，如來藏的全體是一，眾生一個毛孔的自性全體是一，眾生一切毛孔的自性就像一個毛孔的自性一樣，其餘一切世間所有的一切法
【English Translation】 English version: First, to clarify the principle of non-difference and yet difference. Second, to clarify that the entire principle embodies phenomena. Third, to clarify that all phenomena encompass principle. Fourth, to clarify that all phenomena encompass phenomena. Fifth, to conclude that difference is non-difference. Now, let's begin with the first point.
Question: When the Tathagatagarbha (the womb of the Tathagata, referring to the place where the Dharmakaya of the Tathagata is hidden, also referring to the Buddha-nature inherent in all beings) possesses such countless Dharmic qualities, is it with difference or without difference? Answer: The essence of the garbha is equal, and in reality, there is no difference. This is the Sunyata-tathagatagarbha (the empty Tathagatagarbha, referring to the Tathagatagarbha of emptiness). However, this garbha also has inconceivable functions, so it possesses all Dharmic qualities, and there is difference. This is the Asunya-tathagatagarbha (the non-empty Tathagatagarbha, referring to the Tathagatagarbha of non-emptiness). This can be said to be difference within non-difference. What is the meaning of this? It is not like a lump of clay containing many dust particles. Why? Because the lump of clay is false, and the dust particles are real. Therefore, each dust particle has its own distinct nature, but they are combined to form a lump of clay. This lump of clay contains the difference of many dust particles. The Tathagatagarbha is not like this. Why? Because the Tathagatagarbha is a real dharma, perfectly integrated and non-dual.
In the answer, first, the correct meaning is clarified, and then a metaphor is used to illustrate it in reverse. From the perspective of equality, it is called emptiness; from the perspective of difference, it is called non-emptiness. The essence is actually neither empty nor non-empty, but simultaneously illuminates both emptiness and non-emptiness. As long as the function is returned to the essence, then difference is non-difference. And the essence cannot be called non-difference either, because the function does not arise outside of the essence. When the entire essence gives rise to function, then non-difference becomes difference. And the function cannot be called difference either, because the essence does not exist outside of the function. 'What is the meaning of this' is because there is concern that people will use the lump of clay to symbolize the nature of the garbha, and the many dust particles to symbolize the dharmas. If this were the case, then the dharmas would become real, and the nature of the garbha would become false. How could this be? Saying that the lump of clay is false and the dust particles are real is following conventional speech. If following wisdom, then the lump of clay and the many dust particles are all without self-nature, and everything is only mind. Since everything is only mind, then the nature of the garbha in the dust particles is not less, and the nature of the garbha in the lump of clay is not more. Each one is the real dharma-nature of perfect integration and without obstruction.
△2. Clarifying that the entire principle embodies phenomena.
Therefore, the entirety of the Tathagatagarbha is one, the nature of one pore of a sentient being is entirely one, the nature of all pores of a sentient being is like the nature of one pore, and all other phenomena in the world
性亦復如是。如一眾生世間法性。一切眾生所有世間一一法性。一切諸佛所有出世間一一法性亦復如是。是如來藏全體也。
此明如來藏不變隨緣作一切世出世法時。乃至一毛孔性皆是舉全體而成之。非是少分藏性。以藏性真實圓融不可割裂非有分劑故也。
△三明全事攝理。
是故舉一眾生一毛孔性即攝一切眾生所有世間法性。及攝一切諸佛所有出世間法性。如舉一毛孔性即攝一切法性。舉其餘一切世間一一法性亦復如是。即攝一切法性。如舉世間一一法性即攝一切法性。舉一切出世間所有一一法性亦復如是。即攝一切法性。
此明一切法隨緣不變全事即理。無有一毛孔許而非藏性。全體既是藏性。全體即是一切世出世法性之全體。以無事外之理故也。
△四明全事攝事。
又復如舉一毛孔事即攝一切世出世事。如舉一毛孔事即攝一切事。舉其餘世間出世間中一切所有。隨一一事亦復如是。即攝一切世出世事。何以故。謂以一切世間出世間事。即以彼世間出世間性為體故。是故世間出世間性體融相攝故。世間出世間事亦即圓融相攝無礙也。
此明隨一一事既全攬藏性之理。必盡攝藏性所具世出世間之事。以既無事外之理。尤必無理外之事故也。以一事遍攝法界之事是名
【現代漢語翻譯】 現代漢語譯本： 自性也是如此。如一個眾生的世間法性，一切眾生所有的世間一一法性，一切諸佛所有的出世間一一法性也是如此。這就是如來藏（Tathagatagarbha，如來法身所藏之功德）的全體。 這裡說明如來藏不變隨緣而生一切世間和出世間法時，乃至一個毛孔的自性都是舉全體而成就的。不是少部分的藏性。因為藏性真實圓融，不可分割，沒有部分之分。 △三、說明全事包含理。 因此，舉一個眾生一個毛孔的自性，就包含了一切眾生所有的世間法性，以及包含了一切諸佛所有的出世間法性。如舉一個毛孔的自性就包含了一切法性。舉其他一切世間一一法性也是如此，就包含了一切法性。如舉世間一一法性就包含了一切法性，舉一切出世間所有一一法性也是如此，就包含了一切法性。 這裡說明一切法隨緣而不變，全事就是理。沒有一毛孔的許可不是藏性。全體既然是藏性，全體就是一切世出世法性的全體。因為沒有事外的理。 △四、說明全事包含事。 又如舉一個毛孔的事，就包含了一切世出世事。如舉一個毛孔的事就包含了一切事。舉其他世間出世間中一切所有，隨一一事也是如此，就包含了一切世出世事。為什麼呢？因為一切世間出世間事，就是以那世間出世間性為本體的緣故。所以世間出世間性體融相攝的緣故，世間出世間事也就圓融相攝，沒有障礙。 這裡說明隨一一事既然完全包含藏性之理，必定完全包含藏性所具有的世出世間之事。因為既然沒有事外的理，尤其必定沒有理外的事的緣故。以一事普遍包含法界之事，這叫做……
【English Translation】 English version: Nature is also like this. Like the worldly nature of one sentient being, the individual worldly nature of all sentient beings, and the individual supramundane nature of all Buddhas are also like this. This is the entirety of the Tathagatagarbha (the womb of the Thus-Come One, the storehouse of the merits of the Dharma body of the Thus-Come One). This explains that when the Tathagatagarbha, unchanging, adapts to conditions to create all mundane and supramundane dharmas, even the nature of a single pore is accomplished by the entirety. It is not a small part of the nature of the storehouse. Because the nature of the storehouse is truly complete and harmonious, indivisible, and without parts. △3. Explaining that the whole phenomenon encompasses the principle. Therefore, citing the nature of one pore of one sentient being encompasses the worldly nature of all sentient beings, and encompasses the supramundane nature of all Buddhas. Just as citing the nature of one pore encompasses all dharmic natures. Citing all other individual worldly natures is also like this, encompassing all dharmic natures. Just as citing each worldly nature encompasses all dharmic natures, citing each supramundane nature encompasses all dharmic natures. This explains that all dharmas, adapting to conditions, do not change; the whole phenomenon is the principle. Not even the slightest pore is not the nature of the storehouse. Since the entirety is the nature of the storehouse, the entirety is the entirety of the nature of all mundane and supramundane dharmas. Because there is no principle outside of phenomena. △4. Explaining that the whole phenomenon encompasses phenomena. Furthermore, just as citing the phenomenon of one pore encompasses all mundane and supramundane phenomena. Just as citing the phenomenon of one pore encompasses all phenomena. Citing all that exists in the mundane and supramundane realms, each individual phenomenon is also like this, encompassing all mundane and supramundane phenomena. Why? Because all mundane and supramundane phenomena take that mundane and supramundane nature as their essence. Therefore, because the essence of mundane and supramundane nature is integrated and mutually inclusive, mundane and supramundane phenomena are also completely integrated, mutually inclusive, and without obstruction. This explains that since each individual phenomenon fully encompasses the principle of the nature of the storehouse, it must fully encompass the mundane and supramundane phenomena possessed by the nature of the storehouse. Because since there is no principle outside of phenomena, there is especially no phenomenon outside of principle. That one phenomenon universally encompasses the phenomena of the Dharma realm is called...
事事無礙法界。
△五結成差即無差。
是故經言。心佛及眾生。是三無差別。
前云藏體具足一切法性。即是無差別之差別。今隨舉一毛孔事即具世出世事。則一一毛孔皆是藏性全體大用。當知差別即無差別矣。是故心則具佛法及眾生法。佛則具心法及眾生法。眾生則具心法及與佛法。俱是能具。俱是所具。俱是能造。俱是所造。不可謂心但是能具能造。佛及眾生但是所具所造也。
△二喻說亦五。初喻無差而差之理。二喻全理成事。三喻全事攝理。四喻全事攝事。五結顯差即無差。今初。
譬如明鏡。體具一切像性。各各差別不同。即是無差別之差別也。若此鏡體本無像性差別之義者。設有眾色來對。像終不現。如彼熾火雖復明凈。不能現像者。以其本無像性也。既見鏡能現像。定知本具像性。以是義故。此一明鏡於一時中俱能現於一切凈穢等像。而復凈像不妨于穢。穢像不妨于凈。無障無礙凈穢用別。雖然有此像性像相之別。而復圓融不異。唯是一鏡。
明鏡中像性像相元無差別。以喻空如來藏。體具像效能現像相。以喻不空如來藏也。余可知。
△二喻全理成事。
何以故。謂以此鏡全體是一毛孔像性故。全體是一切毛孔像性故。如毛孔像性。其餘一一微
【現代漢語翻譯】 現代漢語譯本：事事無礙法界。
△五、總結成差別即無差別。
是故經言：『心、佛及眾生，是三無差別。』
前面說藏體具足一切法性，這就是無差別的差別。現在隨便舉一個毛孔的事，就具足世間和出世間的事。那麼每一個毛孔都是藏性全體的大用。應當知道差別就是無差別了。所以心就具足佛法及眾生法，佛就具足心法及眾生法，眾生就具足心法及佛法。都是能具，都是所具；都是能造，都是所造。不可以認為心只是能具能造，佛及眾生只是所具所造。
△二、用比喻來說明，也分五點。第一，比喻無差別而有差別的道理；第二，比喻全體的理成為事；第三，比喻全體的事包含理；第四，比喻全體的事包含事；第五，總結顯示差別即無差別。現在說第一點。
譬如明鏡，本體具足一切影像的性質，各個差別不同，這就是無差別的差別。如果這鏡子的本體本來沒有影像性質差別的意義，即使有各種顏色來對著它，影像終究不會顯現。如同那熾熱的火焰雖然明亮乾淨，卻不能顯現影像，因為它本來沒有影像的性質。既然看到鏡子能顯現影像，一定知道它本來就具有影像的性質。因為這個緣故，這一面明鏡在同一時間中，能夠同時顯現一切清凈和污穢等影像，而且清凈的影像不妨礙污穢的影像，污穢的影像不妨礙清凈的影像，沒有阻礙，沒有妨礙，清凈和污穢的用處各不相同。雖然有這種影像的性質和影像的相狀的差別，卻又圓融無礙，沒有差異，唯一是一面鏡子。
明鏡中影像的性質和影像的相狀原本沒有差別，這是用比喻來說明空如來藏（Tathāgatagarbha，如來藏）。本體具足影像的性質，能夠顯現影像的相狀，這是用比喻來說明不空如來藏。其餘的可以類推得知。
△二、比喻全體的理成為事。
為什麼這樣說呢？因為這鏡子的全體是一個毛孔的影像性質的緣故，全體是一切毛孔的影像性質的緣故。如同毛孔的影像性質，其餘每一個微
【English Translation】 English version: The Dharmadhātu (法界, realm of dharma) is unobstructed in all things.
△5. Concluding that difference is non-difference.
Therefore, the sutra says: 『The mind, the Buddha, and sentient beings are three without difference.』
Previously, it was said that the storehouse-body (藏體) is complete with all dharma-nature (法性), which is the difference within non-difference. Now, taking the example of a single pore, it encompasses both worldly and other-worldly affairs. Thus, each and every pore is the great function of the entire storehouse-nature. It should be understood that difference is non-difference. Therefore, the mind encompasses the Buddha-dharma (佛法) and the dharma of sentient beings (眾生法); the Buddha encompasses the mind-dharma and the dharma of sentient beings; and sentient beings encompass the mind-dharma and the Buddha-dharma. All are capable of encompassing, and all are encompassed; all are capable of creating, and all are created. It cannot be said that the mind is only capable of encompassing and creating, while the Buddha and sentient beings are only encompassed and created.
△2. Explaining with metaphors, also in five points. First, a metaphor for the principle of non-difference within difference; second, a metaphor for the complete principle becoming phenomena; third, a metaphor for the complete phenomena encompassing the principle; fourth, a metaphor for the complete phenomena encompassing phenomena; fifth, concluding and revealing that difference is non-difference. Now, the first point.
For example, a bright mirror inherently possesses the nature of all images, each different from the other, which is the difference within non-difference. If the essence of this mirror inherently lacked the meaning of the difference in image-nature, even if various colors were placed before it, the images would ultimately not appear. Like a blazing fire, although bright and clean, it cannot reflect images because it inherently lacks image-nature. Since we see that the mirror can reflect images, we know for certain that it inherently possesses image-nature. For this reason, this one bright mirror can simultaneously reflect all pure and impure images at the same time, and the pure images do not obstruct the impure, nor do the impure images obstruct the pure. There is no obstruction, no hindrance, and the functions of purity and impurity are distinct. Although there is this difference in image-nature and image-appearance, they are perfectly harmonized and not different, being only one mirror.
The image-nature and image-appearance in the bright mirror are originally without difference, which is used as a metaphor for the empty Tathāgatagarbha (空如來藏, the empty womb of the Tathagata). The essence possesses image-nature and can manifest image-appearance, which is used as a metaphor for the non-empty Tathāgatagarbha. The rest can be inferred.
△2. A metaphor for the complete principle becoming phenomena.
Why is this so? Because the entirety of this mirror is the image-nature of one pore, and the entirety is the image-nature of all pores. Like the image-nature of a pore, each and every minute
細像性。一一粗大像性。一凈像性。一穢像性等。亦復如是。是鏡全體也。
若非鏡之全體不能現於一毛。故隨現一毛皆即鏡之全體功能。非少分鏡體也。
△三喻全事攝理。
是故若舉一毛孔像性。即攝其餘一切像性。如舉一毛孔像性即攝一切像性。舉其餘一一像性亦復如是。即攝一切像性也。
既一一毛孔皆舉鏡之全體所現。則以鏡之全體為性。既以鏡之全體為性。則以能現一切群像之性為性矣。
△四喻全事攝事。
又若舉一毛孔像相即攝一切像相。如舉一毛孔像相即攝一切像相。舉其餘一一像相亦復如是。即攝一切像相。何以故。以一切像相即以彼像性為體故。是故一切像性體融相攝。故一切像相亦即相融相攝也。
像相別無自體。即以鏡性而成其相。鏡性本具一切像相。則此全攬鏡性所成之一毛像相安得不全攝一切像相哉。
△五結顯差即無差。
以是譬故。一切諸佛一切眾生同一凈心如來之藏。不相妨礙。即應可信。
如一一像各攬全鏡之性。各攝群像之相。則一切諸佛一切眾生各攬全體如來藏性。各具法界差別之事。復何疑哉。
△三引證又三。初引雜華。二引起信。三引契經。今初。
是故經言。譬如明凈鏡。隨對面像
【現代漢語翻譯】 現代漢語譯本 細像性（微細的影像性質），一一粗大像性（粗大的影像性質），一凈像性（清凈的影像性質），一穢像性（污穢的影像性質）等，也是如此。都是鏡子的全體。
如果不是鏡子的全體，就不能顯現在一根毫毛上。所以，無論顯現哪一根毫毛，都體現了鏡子的全體功能，而不是鏡體的少部分。
△三、比喻整體包含區域性。
因此，如果舉出一個毛孔的像性，就包含了其餘一切像性。如同舉出一個毛孔的像性就包含了一切像性一樣，舉出其餘每一個像性也是如此，即包含了所有像性。
既然每一個毛孔都是鏡子全體所顯現，那麼就以鏡子的全體為性質。既然以鏡子的全體為性質，那麼就以能顯現一切群像的性質為性質了。
△四、比喻整體包含整體。
又如果舉出一個毛孔的像相，就包含了一切像相。如同舉出一個毛孔的像相就包含了一切像相一樣，舉出其餘每一個像相也是如此，即包含了一切像相。為什麼呢？因為一切像相都以那個像性為本體。所以，一切像性本體融合，互相包含，因此一切像相也就互相融合，互相包含了。
像相沒有自己的本體，而是以鏡子的性質來成就它的相。鏡子的性質本來就具有一切像相，那麼這完全包含鏡子性質所成就的一毛像相，怎麼能不完全包含一切像相呢？
△五、總結顯示差別即無差別。
因為這個比喻的緣故，一切諸佛、一切眾生，同一清凈心如來之藏（tathāgatagarbha，如來藏），互不妨礙，就應該可以相信了。
如同每一個影像都包含整個鏡子的性質，各自包含所有影像的相，那麼一切諸佛、一切眾生，各自包含全體如來藏性，各自具有法界（dharma-dhātu，法界）差別的現象，又有什麼可懷疑的呢？
△三、引用經文又分三部分。首先引用《雜華經》（Avataṃsaka Sūtra，華嚴經），其次引用《起信論》（Awakening of Faith in the Mahāyāna，大乘起信論），最後引用契經。現在是第一部分。
所以經書上說：『譬如明亮的鏡子，隨著對面顯現的影像』
【English Translation】 English version Subtle image-nature, one by one, coarse image-nature, one pure image-nature, one impure image-nature, and so on, are all like this. They are all the entirety of the mirror.
If it were not the entirety of the mirror, it could not appear on a single hair. Therefore, whatever single hair appears, it embodies the entire function of the mirror, not just a small part of the mirror's substance.
△3. The analogy of the whole encompassing the part.
Therefore, if one raises the image-nature of a single pore, it includes all other image-natures. Just as raising the image-nature of a single pore includes all image-natures, raising each of the other image-natures is also the same, including all image-natures.
Since each pore is manifested by the entirety of the mirror, it takes the entirety of the mirror as its nature. Since it takes the entirety of the mirror as its nature, it takes the nature that can manifest all images as its nature.
△4. The analogy of the whole encompassing the whole.
Furthermore, if one raises the image-appearance of a single pore, it includes all image-appearances. Just as raising the image-appearance of a single pore includes all image-appearances, raising each of the other image-appearances is also the same, including all image-appearances. Why? Because all image-appearances take that image-nature as their substance. Therefore, all image-natures are fused in substance and encompass each other, so all image-appearances are also fused and encompass each other.
Image-appearances have no self-nature of their own; they are formed by the nature of the mirror. The nature of the mirror inherently possesses all image-appearances, so how can the image-appearance of a single hair, which is entirely formed by the nature of the mirror, not fully encompass all image-appearances?
△5. Concluding by showing that difference is non-difference.
Because of this analogy, all Buddhas and all sentient beings share the same pure mind, the Tathāgatagarbha (tathāgatagarbha, the womb of the thus-come one), without obstructing each other. This should be believable.
Just as each image encompasses the nature of the entire mirror and includes the appearances of all images, so all Buddhas and all sentient beings each encompass the nature of the entire Tathāgatagarbha and each possess the differentiated phenomena of the Dharma-dhātu (dharma-dhātu, the realm of dharma). What doubt is there?
△3. Citing scriptures, again in three parts. First, citing the Avataṃsaka Sūtra (Avataṃsaka Sūtra, Flower Garland Sutra), second, citing the Awakening of Faith in the Mahāyāna (Awakening of Faith in the Mahāyāna, Treatise on Awakening of Faith), and third, citing the sutras. Now is the first part.
Therefore, the scripture says: 'Like a bright mirror, reflecting the images facing it.'
現。各各不相知。業性亦如是。此義云何。謂明凈鏡者即喻凈心體也。隨對者即喻凈心體具一切法性故。能受一切熏習。隨其熏別現報不同也。面者即喻染凈二業也。像現者即喻心體染凈二性依熏力故現染凈二報也。各各不相知者即喻凈心與業果報各不相知也。業者染凈二業。合上面也。性者即是真心染凈二性。合上明鏡具一切像性也。亦如是者總結成此義也。又復長行問云心性是一者。此據法性體融說為一也。云何能生種種果報者。謂不解無差別之差別。故言云何能生種種果報也。
此偈出華嚴經。先引偈。次釋。復引長行證成。文並可知。
△二引起信。
此修多羅中喻意偏明心效能生世間果報。今即通明能生世出世果亦無所妨也。是故論云。三者用大。能生世間出世間善惡因果故。以此義故。一切凡聖一心為體。決定不疑也。
先牒華嚴喻意。但說能生世間果報。然實藏性具生世出世果故。再引起信以證成之。
△三引契經。
又復經言。一切諸佛法身唯是一法身者。此即證知一切諸佛同一真心為體。以一切諸佛法身是一故。一切眾生及與諸佛即同一法身也。何以故。修多羅為證故。所證云何。謂即此法身流轉五道說名眾生。反流盡源說名為佛。以是義故。一切眾生一切
諸佛。唯共一清凈心如來之藏平等法身也。此明第一圓融無礙法界法門竟。
既言一切諸佛唯一法身。又言法身流轉說名眾生。則眾生與佛決非二體明矣。不二而二生佛宛然。二而不二互融互攝。故名圓融無礙法界法門。
△二明因果法身名別之義二。初正明。二釋疑。初中二。初標章。二解釋。今初。
次明第二因果法身名別之義。問曰。既言法身唯一。何故上言眾生本住法身。及云諸佛法身耶。答曰。此有二義。一者以事約體說此二名。二者約事辨性以性約體說此二名。
事者十界染凈之事。體者如來藏也。藏體無別。但以染凈之事皆從藏體而起。故約事以名體即有因法身果法身之別也。性者十界染凈之性。藏體既能成染凈事。便可驗知具染凈性。故云約事辨性。體實非染非凈。但以染凈之性皆即藏體所具。故約性以名體。亦有因法身果法身之別也。約事即約事造三千。約性即約理具三千。事理兩重三千同居一念。故知二種法身義別。總一如來藏心。
△二解釋二。初釋約事。二釋約性。今初。
所言以事約體說二法身名者。然法身雖一。但所現之相凡聖不同。故以事約體。說言諸佛法身眾生法身之異。然其心體平等實無殊二也。若復以此無二之體收彼所現之事者。彼事亦
【現代漢語翻譯】 現代漢語譯本： 諸佛，共同擁有一個清凈心，即如來之藏（Tathāgatagarbha，一切眾生皆具的佛性）和平等法身（Dharmakāya，佛的法性之身）。以上闡明了第一圓融無礙法界法門。
既然說一切諸佛只有一個法身，又說這法身流轉變化，名為眾生，那麼眾生與佛絕非兩個不同的實體，這很明顯。不二而二，生佛宛然存在；二而不二，互相融合攝受。所以稱為圓融無礙法界法門。
△二、闡明因果法身名號不同的意義，分為兩部分：一是正面闡明，二是解釋疑問。第一部分又分為兩部分：一是標明綱要，二是解釋說明。現在開始第一部分。
其次闡明第二因果法身名號不同的意義。問：既然說只有一個法身，為什麼前面說眾生本自安住於法身，以及說諸佛法身呢？答：這裡有兩種解釋：一是從事相上依附於本體來說這兩種名稱，二是從事相上辨別自性，以自性依附於本體來說這兩種名稱。
事是指十法界（Ten realms，佛教宇宙觀中的十種境界）染凈的事相，體是指如來藏。藏體沒有分別，只是因為染凈的事相都從藏體而生起，所以從事相上命名本體，就有了因法身和果法身的區別。性是指十法界染凈的自性。藏體既然能夠成就染凈的事相，就可以驗證得知其具有染凈的自性。所以說從事相上辨別自性。本體實際上非染非凈，只是因為染凈的自性都包含在藏體之中，所以從自性上命名本體，也有因法身和果法身的區別。從事相上說，就是從事相上造作三千世界（Three thousand worlds，佛教宇宙觀），從自性上說，就是從理體上具足三千世界。事和理兩重三千世界同存於一念之中。所以知道兩種法身的意義不同，總歸於一個如來藏心。
△二、解釋說明，分為兩部分：一是解釋從事相上說，二是解釋從自性上說。現在開始第一部分。
所說的從事相上依附於本體來說兩種法身名稱，是說法身雖然只有一個，但所顯現的相狀凡夫和聖人不同。所以從事相上依附於本體，說諸佛法身和眾生法身的差異。然而它們的心體平等，實在沒有差別。如果再用這無二的本體來收攝那些所顯現的事相，那麼那些事相也
【English Translation】 English version: The Buddhas share one pure mind, which is the Tathāgatagarbha (the womb of the Thus Come One, Buddha-nature inherent in all beings) and the equal Dharmakāya (the body of the Dharma, the ultimate nature of reality). This concludes the explanation of the first perfect and unobstructed Dharma Realm.
Since it is said that all Buddhas have only one Dharmakāya, and that this Dharmakāya, in its transformations, is called sentient beings, it is clear that sentient beings and Buddhas are definitely not two separate entities. Non-dual yet dual, sentient beings and Buddhas distinctly exist; dual yet non-dual, they mutually merge and embrace. Therefore, it is called the perfect and unobstructed Dharma Realm.
△2. Explaining the meaning of the difference in names between the causal and resultant Dharmakāya, in two parts: first, a direct explanation; second, an explanation of doubts. The first part is further divided into two parts: first, stating the outline; second, explaining the details. Now we begin with the first part.
Next, we explain the meaning of the difference in names between the second causal and resultant Dharmakāya. Question: Since it is said that there is only one Dharmakāya, why did you previously say that sentient beings originally dwell in the Dharmakāya, and also speak of the Dharmakāya of the Buddhas? Answer: There are two explanations for this: first, these two names are spoken from the perspective of phenomena relying on the substance; second, these two names are spoken from the perspective of distinguishing the nature through phenomena, with the nature relying on the substance.
Phenomena refer to the impure and pure phenomena of the Ten Realms (the ten realms of existence in Buddhist cosmology), and substance refers to the Tathāgatagarbha. The substance of the womb has no distinctions, but because impure and pure phenomena all arise from the substance of the womb, naming the substance from the perspective of phenomena gives rise to the distinction between the causal Dharmakāya and the resultant Dharmakāya. Nature refers to the impure and pure nature of the Ten Realms. Since the substance of the womb can accomplish impure and pure phenomena, it can be verified that it possesses impure and pure nature. Therefore, it is said that the nature is distinguished through phenomena. The substance is actually neither impure nor pure, but because impure and pure nature are all contained within the substance of the womb, naming the substance from the perspective of nature also gives rise to the distinction between the causal Dharmakāya and the resultant Dharmakāya. Speaking from the perspective of phenomena is creating the three thousand worlds (a vast cosmic system in Buddhist cosmology) through phenomena; speaking from the perspective of nature is possessing the three thousand worlds in principle. The three thousand worlds in both phenomena and principle simultaneously reside in a single thought. Therefore, it is known that the meanings of the two kinds of Dharmakāya are different, but they all return to the one mind of the Tathāgatagarbha.
△2. Explaining the details, in two parts: first, explaining from the perspective of phenomena; second, explaining from the perspective of nature. Now we begin with the first part.
The statement that the names of the two Dharmakāyas are spoken from the perspective of phenomena relying on the substance means that although the Dharmakāya is one, the appearances it manifests are different for ordinary beings and sages. Therefore, relying on the substance from the perspective of phenomena, we speak of the difference between the Dharmakāya of the Buddhas and the Dharmakāya of sentient beings. However, their mind-essence is equal and truly without difference. If we further use this non-dual substance to encompass the phenomena that are manifested, then those phenomena also
即平等凡聖一味也。譬如一明鏡能現一切色像。若以像約鏡。即云人像體鏡。馬像體鏡。即有眾鏡之名。若廢像論鏡。其唯一焉。若復以此無二之鏡體收彼人馬之異像者。人馬之像亦即同體無二也。凈心如鏡。凡聖如像。類此可知。以是義故常同常別。法界法門以常同故。論云。平等真法界。佛不度眾生。以常別故。經云。而常修凈土。教化諸眾生。此明約事辨體也。
文中先正明。次立喻。三法合。正明中先不二而二。次二而不二。喻合可知。
△二釋約性。
所言約事辨性。以性約體說有凡聖法身之異名者。所謂以此真心能現凈德故。即知真心本具凈性也。復以真心能現染事故。即知真心本具染性也。以本具染性故說名眾生法身。以本具凈性故說名諸佛法身。以此義故有凡聖法身之異名。若廢二性之能以論心體者。即非染非凈。非聖非凡。非一非異。非靜非亂。圓融平等不可名目。但以無異相故稱之為一。復是諸法之實故名為心。復為一切法所依止故名平等法身。依此平等法身有染凈性。故得論凡聖法身之異。然實無有別體為凡聖二種法身也。是故道一切凡聖同一法身亦無所妨。何以故。以依平等義故。道一一凡一一聖各別法身亦無所失。何以故。以依性別義故。
文中以此真心能現等
【現代漢語翻譯】 現代漢語譯本 即是說，凡夫和聖人在本質上是相同的。比如一面明亮的鏡子，能夠顯現一切的顏色和形象。如果從鏡子中的像來說，就可以說人像體現了鏡子，馬像也體現了鏡子，這樣就有了許多鏡子的名稱。如果拋開像來談論鏡子，那麼鏡子只有一個。如果再用這唯一的鏡體來容納人和馬的不同形象，那麼人和馬的形象也就和鏡體相同，沒有差別了。清凈的心就像鏡子，凡夫和聖人就像鏡子中的像，可以這樣來理解。因為這個道理，所以說是『常同』也是對的，說是『常別』也是對的。法界（Dharmadhatu, 一切法的本體）和法門（Dharma-gate, 通往真理的途徑）因為『常同』的緣故，《論》中說：『平等真法界，佛不度眾生。』因為『常別』的緣故，《經》中說：『而常修凈土，教化諸眾生。』這說明是從現象上來分辨本體。
文中先正面闡明，然後設立比喻，最後將法與比喻結合。正面闡明中，先說『不二』而『二』，再說『二』而不『二』。比喻和結合的部分可以自己理解。
△二、解釋從自性上來說。
所說的從現象上來分辨自性，是從自性的角度，根據本體來說，有凡夫和聖人法身（Dharmakaya, 佛的法身）的不同名稱。這是說，因為這個真心能夠顯現清凈的功德，所以就知道真心本來就具有清凈的自性。又因為真心能夠顯現染污的事物，所以就知道真心本來就具有染污的自性。因為本來具有染污的自性，所以稱為眾生法身。因為本來具有清凈的自性，所以稱為諸佛法身。因為這個道理，所以有凡夫和聖人法身的不同名稱。如果拋開染污和清凈這兩種自性的作用來談論心體，那麼心體就既不是染污的，也不是清凈的；既不是聖人的，也不是凡夫的；既不是單一的，也不是差異的；既不是靜止的，也不是混亂的；是圓融平等，無法用語言來描述的。只是因為沒有差異的相狀，所以稱之為『一』。又是諸法的真實本質，所以稱為『心』。又因為是一切法所依賴的基礎，所以稱為『平等法身』。依靠這個平等法身，才有染污和清凈的自性，所以才能討論凡夫和聖人法身的不同。但實際上並沒有另外的本體作為凡夫和聖人這兩種法身。因此，說一切凡夫和聖人都是同一個法身，也沒有什麼妨礙。為什麼呢？因為是依據平等的意義來說的。說每一個凡夫和每一個聖人各有不同的法身，也沒有什麼錯誤。為什麼呢？因為是依據差別的意義來說的。
文中『以此真心能現等』
【English Translation】 English version It means that ordinary beings and sages are of the same essence. It's like a bright mirror that can reflect all colors and images. If we talk about the mirror in terms of the images, we can say that the human image embodies the mirror, and the horse image embodies the mirror, thus giving rise to many names for the mirror. If we discard the images and talk about the mirror, then there is only one mirror. If we then use this single mirror essence to contain the different images of humans and horses, then the images of humans and horses are also of the same essence, without difference. A pure mind is like a mirror, and ordinary beings and sages are like the images in the mirror; this can be understood in this way. Because of this principle, it is correct to say 'always the same' and also correct to say 'always different'. The Dharmadhatu (Dharmadhatu, the essence of all dharmas) and Dharma-gate (Dharma-gate, the path to truth) because of 'always the same', the Treatise says: 'The true Dharmadhatu is equal, the Buddha does not liberate sentient beings.' Because of 'always different', the Sutra says: 'But constantly cultivate the Pure Land, teaching all sentient beings.' This explains distinguishing the essence from the phenomena.
The text first clarifies directly, then establishes a metaphor, and finally combines the Dharma with the metaphor. In the direct clarification, it first says 'not two' but 'two', and then says 'two' but 'not two'. The metaphor and combination parts can be understood on your own.
△2. Explanation from the perspective of nature.
What is meant by distinguishing nature from phenomena is that from the perspective of nature, based on the essence, there are different names for the Dharmakaya (Dharmakaya, the body of the Buddha) of ordinary beings and sages. This means that because this true mind can manifest pure virtues, it is known that the true mind inherently possesses pure nature. And because the true mind can manifest defiled things, it is known that the true mind inherently possesses defiled nature. Because it inherently possesses defiled nature, it is called the Dharmakaya of sentient beings. Because it inherently possesses pure nature, it is called the Dharmakaya of all Buddhas. Because of this principle, there are different names for the Dharmakaya of ordinary beings and sages. If we discard the function of these two natures, defiled and pure, to talk about the mind essence, then the mind essence is neither defiled nor pure; neither sage nor ordinary; neither one nor different; neither still nor chaotic; it is perfectly harmonious and cannot be described with language. It is only called 'one' because there is no different appearance. And it is the true essence of all dharmas, so it is called 'mind'. And because it is the foundation upon which all dharmas rely, it is called 'equal Dharmakaya'. Relying on this equal Dharmakaya, there are defiled and pure natures, so it is possible to discuss the differences between the Dharmakaya of ordinary beings and sages. But in reality, there is no separate essence as the two kinds of Dharmakaya, ordinary beings and sages. Therefore, saying that all ordinary beings and sages are the same Dharmakaya is not a problem. Why? Because it is based on the meaning of equality. Saying that each ordinary being and each sage has a different Dharmakaya is also not wrong. Why? Because it is based on the meaning of difference.
In the text, 'Because this true mind can manifest etc.'
。正約事以辨性也。以本具染凈性等。乃以性而約體也。若廢二性之能等。融拂凡聖二性明其無二體也。是故道一切凡聖等。明其圓融無礙不妨說同說別也。
△二釋疑三。初釋習性疑。二釋有性疑。三釋立名疑。今初。
問曰。如來之藏體具染凈二性者。為是習以成性。為是不改之性耶。答曰。此是理體。用不改之性。非習成之性也。故云佛性大王非造作法。焉可習成也。佛性即是凈性。既不可造作。故染性與彼同體。是法界法爾。亦不可習成。
性有二義。一者始終不改義。二者熏習成種義。今約理體之用名之為性。非約習成也。佛性名為大王者。以具自在統攝之全能故。
△二釋有性疑。
問曰。若如來藏體具染效能生生死者。應言佛性之中有眾生。不應言眾生身中有佛性。答曰。若言如來藏體具染效能生生死者。此明法效能生諸生之義。若言眾生身中有佛性者。此明體為相隱之語。如說一切色法依空而起悉在空內。復言一切色中悉有虛空。空喻真性。色喻眾生。類此可知。以是義故。如來藏效能生生死。眾生身中悉有佛性。義不相妨。
△三釋立名疑。
問曰。真如出障既名性凈涅槃。真如在障應名性染生死。何得稱為佛性耶。答曰。在纏之實雖體具染性。故能
【現代漢語翻譯】 現代漢語譯本：正是通過約定俗成的事理來辨別自性的。因為自性本就具有染污和清凈等屬性，所以是通過自性來約束本體。如果廢除染污和清凈二性的作用，融合並拂去凡夫和聖人二性的差別，就能明白它們並非兩個不同的本體。因此，說道一切凡夫和聖人等同，是爲了說明其圓融無礙，不妨礙說相同或說不同。
△二、解釋疑問，分為三部分。首先解釋習性的疑問，其次解釋有性的疑問，最後解釋立名的疑問。現在開始第一部分。
問：如來藏（Tathagatagarbha，一切眾生皆有的成佛的可能性）的本體具有染污和清凈兩種自性，那麼這是通過後天習染而形成的自性，還是本來就不改變的自性呢？答：這是理體（Dharmadhatu，宇宙萬法的本體）本具的不改變的自性，不是通過後天習染而形成的自性。所以說佛性（Buddha-nature，成佛的可能性）如同大王，不是人為造作的。怎麼能通過習染而成呢？佛性就是清凈的自性，既然不可造作，那麼染污的自性也與它同體，是法界（Dharmadhatu，宇宙萬法的本體）本然如此，也不可能通過習染而成。
自性有兩種含義：一是始終不改變的含義，二是通過熏習而形成種子的含義。現在所說的自性，是就理體的作用而言的，不是就習染而成的含義而言的。佛性被稱為大王，是因為它具有自在、統攝一切的全能。
△二、解釋有性的疑問。
問：如果如來藏的本體具有染污的自性，能夠產生生死輪迴，那麼應該說佛性之中有眾生，不應該說眾生身中有佛性。答：如果說如來藏的本體具有染污的自性，能夠產生生死輪迴，這是說明法性（Dharmata，諸法的本性）能夠產生各種生命現象的含義。如果說眾生身中有佛性，這是說明本體被現象所遮蔽的說法。比如，說一切色法（Rupa，物質現象）依空而起，都在空內，又說一切色法中都有虛空。空比喻真性（Tathata，真如），色比喻眾生。可以依此類推。因為這個緣故，如來藏能夠產生生死輪迴，眾生身中都有佛性，這兩種說法在義理上並不矛盾。
△三、解釋立名的疑問。
問：真如（Tathata，真如）脫離了障礙，就叫做性凈涅槃（Nirvana，寂滅）。真如在障礙之中，應該叫做性染生死，為什麼反而稱為佛性呢？答：在纏縛之中的實性，雖然本體具有染污的自性，所以能夠
【English Translation】 English version: It is precisely through conventionally agreed-upon principles that we discern the nature of reality. Because the self-nature inherently possesses attributes such as defilement and purity, it is through self-nature that the essence is constrained. If we were to abolish the functions of both defiled and pure natures, and merge and sweep away the distinctions between the natures of ordinary beings and sages, we would understand that they are not two separate essences. Therefore, saying that all ordinary beings and sages are equal is to illustrate their perfect harmony and unobstructedness, which does not hinder speaking of sameness or difference.
△2. Explaining doubts, divided into three parts. First, explaining the doubt about habitual nature; second, explaining the doubt about having nature; and third, explaining the doubt about establishing names. Now begins the first part.
Question: If the Tathagatagarbha (the womb of the Thus Come One, the potential for Buddhahood inherent in all beings) possesses both defiled and pure natures, is this a nature formed through habitual conditioning, or is it an unchanging nature? Answer: This is the unchanging nature inherent in the Dharmadhatu (the realm of reality, the essence of all phenomena), not a nature formed through habitual conditioning. Therefore, it is said that Buddha-nature (the potential for Buddhahood) is like a great king, not something artificially created. How could it be formed through habitual conditioning? Buddha-nature is the pure nature. Since it cannot be created, the defiled nature is also of the same essence, being the natural state of the Dharmadhatu, and cannot be formed through habitual conditioning.
Nature has two meanings: one is the meaning of being unchanging from beginning to end, and the other is the meaning of forming seeds through conditioning. The nature we are referring to now is in terms of the function of the Dharmadhatu, not in terms of habitual conditioning. Buddha-nature is called a great king because it possesses the complete ability of freedom and all-encompassing control.
△2. Explaining the doubt about having nature.
Question: If the Tathagatagarbha possesses a defiled nature capable of producing birth and death, then it should be said that there are sentient beings within Buddha-nature, and not that there is Buddha-nature within the bodies of sentient beings. Answer: If it is said that the Tathagatagarbha possesses a defiled nature capable of producing birth and death, this is to explain the meaning that Dharmata (the nature of phenomena) is capable of producing various life phenomena. If it is said that there is Buddha-nature within the bodies of sentient beings, this is a statement that the essence is obscured by phenomena. For example, it is said that all material phenomena (Rupa) arise from emptiness and are all within emptiness, and it is also said that there is emptiness within all material phenomena. Emptiness is a metaphor for Suchness (Tathata), and material phenomena are a metaphor for sentient beings. This can be understood by analogy. For this reason, the Tathagatagarbha is capable of producing birth and death, and there is Buddha-nature within the bodies of all sentient beings. These two statements do not contradict each other in meaning.
△3. Explaining the doubt about establishing names.
Question: When Suchness (Tathata) is free from obstacles, it is called the pure nature of Nirvana (extinction). When Suchness is within obstacles, it should be called the defiled nature of birth and death. Why is it instead called Buddha-nature? Answer: Although the real nature within entanglement possesses a defiled nature, it is therefore able to
建生死之用。而即體具凈性故。畢竟有出障之能。故稱佛性。若據真體具足染凈二性之義者。莫問在障出障。俱得稱為性凈涅槃。併合名性染生死。但名涉事染。化儀有濫。是故在障出障俱匿性染之義也。又復事染生死唯多熱惱。事凈涅槃偏足清涼。是以單彰性凈涅槃為欲起彼事凈之泥洹。便隱性染輪迴。冀得廢斯事染之生死。若孤題性染惑者。便則無羨于真源。故偏導清升。愚子遂乃有欣于實際。是故在障出障法身俱隱性染之名。有垢無垢真如並彰性凈之號。此明第二因果法身名別之義竟。
若論法性平等名字性空。不惟在障可名性染生死。縱令出障亦可名性染生死也。但以稱為佛性可引物情。名為染性徒增惑結。喻如荀卿性惡之論無益斯民。孟軻性善之稱有裨世道多矣。
△三明真體在障出障之理二。初正明。二釋疑。初中三。初明體性本融。二明約用差別。三明用不違體。今初。
次明第三在障出障之義。問曰。既言真如法身平等無二。何得論在障出障有垢無垢之異耶。答曰。若論心體平等。實無障與不障。不論垢與不垢。若就染凈二性。亦復體融一味不相妨礙。
△二明約用差別。
但就染性依熏起故有障垢之名。此義云何。謂以染業熏于真心。違性故性依熏力起種種染用。
以此染用違隱真如順用之照性。故即說此違用之暗以為能障。亦名為垢。此之垢用不離真體故。所以即名真如心為在障法身。亦名為有垢真如。若以凈業熏于真心。順性故性依熏力起種種凈用。能除染用之垢。以此凈用順顯真心體照之明性故。即說此順用之照以為圓覺大智。亦即名大凈波羅蜜。然此凈用不離真體故。所以即名真心為出障法身。亦名無垢真如。以是義故。若總據一切凡聖以論出障在障之義。即真如法身於一時中並具在障出障二用。若別據一一凡聖以論在障出障之義。即真如法身始終方具在障出障二事也。
△三明用不違體。
然此有垢無垢在障出障之別。但約于染凈之用說也。非是真心之體有此垢與不垢障與不障。
用分染凈而體自平等。是故染亦不名垢障。凈亦不名不垢不障也。初正明竟。
△二釋疑。
問曰。違用既論為垢障。違性應說為礙染。答曰。具是障性垢性。亦得名為性障性垢。此蓋平等之差別。圓融之能所。然即唯一真心。勿謂相礙不融也。問曰。既言有平等之差別能所。亦應有自體在障出障耶。答曰。亦得有此義。謂據染性而說。無一凈性而非染。即是自體為能障。自體為所障。自體為在障。就凈性而論。無一染性而非凈。即是自體為能除。自體為所
【現代漢語翻譯】 現代漢語譯本： 如果用染污的業來使用，就會違背和遮蔽真如（Tathata，事物的真實本性）順應本性的照用。所以就說這種違背本性的闇昧是能障礙的，也叫做垢染。這種垢染的作用不離真如的本體，所以就稱真如心為在障法身（Dharmakaya，佛的法身），也叫做有垢真如。如果用清凈的業來熏習真心，因為順應本性，所以本性依靠熏習的力量生起種種清凈的作用，能夠去除染污的作用。因為這種清凈的作用順應和顯現真心本體照用的光明本性，所以就說這種順應本性的照用是圓覺大智（Mahaprajna，偉大的智慧），也叫做大凈波羅蜜（Paramita，到達彼岸）。然而這種清凈的作用不離真如的本體，所以就稱真心為出障法身，也叫做無垢真如。因為這個緣故，如果總的根據一切凡夫和聖人來論述出障和在障的意義，那麼真如法身在同一時間中同時具備在障和出障兩種作用。如果分別根據每一個凡夫和聖人來論述在障和出障的意義，那麼真如法身始終才具備在障和出障兩件事。
△三、說明作用不違背本體。
然而這種有垢和無垢、在障和出障的區別，只是就染污和清凈的作用來說的。不是真心本體有這種垢與不垢、障與不障。
作用有染污和清凈的區分，而本體自然是平等的。所以染污也不能叫做垢障，清凈也不能叫做不垢不障。以上是正式的說明。
△二、解釋疑問。
問：違背本性的作用既然被認為是垢障，那麼違背本性的本體應該被認為是障礙和染污嗎？ 答：都具有障礙的性質和垢染的性質，也可以叫做性障和性垢。這大概是平等中的差別，圓融的能和所。然而實際上只有一個真心，不要認為它們相互妨礙而不融合。問：既然說有平等中的差別和能所，也應該有自體在障和出障嗎？答：也可以有這個意義。就是根據染污的本性來說，沒有一個清凈的本性不是染污的，這就是自體是能障礙的，自體是所障礙的，自體是在障的。就清凈的本性來說，沒有一個染污的本性不是清凈的，這就是自體是能去除的，自體是所去除的
【English Translation】 English version: If one uses defiled karma, it will violate and obscure the illuminating nature that accords with the true nature of Tathata (Tathata, the true nature of things). Therefore, it is said that this darkness that violates nature is capable of obstructing and is also called defilement. Because the function of this defilement is inseparable from the true essence, the true mind is called the Dharmakaya (Dharmakaya, the body of the Buddha's law) in obstruction, and it is also called defiled Tathata. If one uses pure karma to cultivate the true mind, because it accords with nature, the nature relies on the power of cultivation to generate various pure functions, which can remove the defilement of defiled functions. Because this pure function accords with and manifests the bright nature of the true mind's illuminating essence, it is said that this illuminating function that accords with nature is perfect enlightenment and great wisdom (Mahaprajna, great wisdom), and it is also called great pure Paramita (Paramita, reaching the other shore). However, because this pure function is inseparable from the true essence, the true mind is called the Dharmakaya that has emerged from obstruction, and it is also called undefiled Tathata. For this reason, if one generally discusses the meaning of emerging from obstruction and being in obstruction based on all ordinary beings and sages, then the Tathata Dharmakaya simultaneously possesses both the functions of being in obstruction and emerging from obstruction at the same time. If one discusses the meaning of being in obstruction and emerging from obstruction based on each ordinary being and sage individually, then the Tathata Dharmakaya only possesses the two matters of being in obstruction and emerging from obstruction from beginning to end.
△3. Explaining that function does not violate essence.
However, the distinction between defiled and undefiled, being in obstruction and emerging from obstruction, is only discussed in terms of the functions of defilement and purity. It is not that the true essence has this defilement or non-defilement, obstruction or non-obstruction.
Function has the distinction of defilement and purity, while essence is naturally equal. Therefore, defilement cannot be called defiled obstruction, and purity cannot be called undefiled non-obstruction. The above is the formal explanation.
△2. Explaining doubts.
Question: Since the function that violates nature is considered defiled obstruction, should the essence that violates nature be considered an obstacle and defilement? Answer: Both possess the nature of obstruction and the nature of defilement, and can also be called nature-obstruction and nature-defilement. This is probably the difference in equality, the perfect and harmonious subject and object. However, in reality, there is only one true mind, do not think that they hinder each other and do not merge. Question: Since it is said that there is a difference and subject and object in equality, should there also be self-essence in obstruction and emerging from obstruction? Answer: This meaning can also exist. That is, according to the nature of defilement, there is no pure nature that is not defiled, which means that the self-essence is capable of obstructing, the self-essence is obstructed, and the self-essence is in obstruction. In terms of the nature of purity, there is no defiled nature that is not pure, which means that the self-essence is capable of removing, and the self-
除。自體為出障。是故染以凈為體。凈以染為體。染是凈。凈是染。一味平等。無有差別之相。此是法界法門常同常別之義。不得聞言平等便謂無有差別。不得聞言差別便謂乖于平等也。此明第三在障出障之義竟。
初一番問答。許其性障性垢之名。而無相礙不融之義。以惟一真心故。次一番問答。許其自體在障出障之義。而無平等差別互乖之情。以常同常別故。
△四明事用相攝之相二。初以理曲明。二以事巧示。初中二。初正明相攝。二兼破余疑。初又二。初相攝。二相即。今初。
次明第四事用相攝之相。問曰。體性染凈既得如此圓融。可解少分。但上言事法染凈亦得無礙相攝。其相云何。答曰。若偏就分別妄執之事。即一向不融。若據心性緣起依持之用。即可得相攝。所謂一切眾生悉於一佛身中起業招報。一切諸佛覆在一眾生毛孔中修行成道。此即凡聖多少以相攝。若十方世界內纖塵而不迮。三世時劫入促念而能容。此即長短大小相收。是故經云。一一塵中顯現十方一切佛土。又云。三世一切劫。解之即一念。即其事也。又復經言。過去是未來。未來是現在。此是三世以相攝。其餘凈穢好醜高下彼此明暗一異靜亂有無等一切對法及不對法。悉得相攝者。蓋由相無自實。起必依心。心體既融
【現代漢語翻譯】 現代漢語譯本： 除。自體作為出離障礙之法。因此，染以凈為本體，凈以染為本體。染即是凈，凈即是染。它們具有同一的味道，平等無二，沒有差別的表象。這就是法界法門常同常別的意義。不能因為聽到『平等』就認為沒有差別，也不能因為聽到『差別』就認為違背了平等。以上闡明了第三重在障出障的意義。 第一番問答，允許存在『性障』（自性上的障礙）和『性垢』（自性上的污垢）的名稱，但沒有相互妨礙、不能融合的意義，因為只有一個真心。第二番問答，允許存在自體在障和出障的意義，但沒有平等和差別相互違背的情況，因為常同常別。 第四重，闡明事用相攝的表象，分為兩部分：首先從理上委婉地闡明，然後用事相巧妙地展示。首先從理上闡明，又分為兩部分：首先是相攝，然後是相即。現在開始講相攝。 接下來闡明第四重事用相攝的表象。問：體性染凈既然能夠如此圓融，可以理解少部分。但上面說事法染凈也能無礙相攝，它的表象是怎樣的？答：如果偏執于分別妄想之事，就完全不能融合。如果根據心性緣起、依持之用，就可以相攝。例如，一切眾生都在一佛身中起業招報，一切諸佛又在一眾生毛孔中修行成道。這就是凡聖多少互相攝入。如果十方世界在纖塵之內也不顯得擁擠，三世時劫進入短暫的一念之中也能容納。這就是長短大小互相收攝。所以經中說：『一一塵中顯現十方一切佛土。』又說：『三世一切劫，解開就在一念。』這就是事相。還有經中說：『過去是未來，未來是現在。』這就是三世互相攝入。其餘的凈穢、好醜、高下、彼此、明暗、一異、靜亂、有無等一切對立之法以及不對立之法，都能互相攝入。這是因為諸法沒有自性，生起必定依心。心體既然圓融。
【English Translation】 English version: Elimination. The self-nature serves as a means of emerging from obstacles. Therefore, defilement takes purity as its essence, and purity takes defilement as its essence. Defilement is purity, and purity is defilement. They are of one flavor, equal and without difference in appearance. This is the meaning of the Dharmadhatu (realm of reality) Dharma gate (teaching) being constantly the same and constantly different. One should not, upon hearing 'equality,' assume there is no difference, nor should one, upon hearing 'difference,' assume it contradicts equality. This clarifies the meaning of the third aspect: being in and emerging from obstacles. The first set of questions and answers acknowledges the names 'inherent obstacles' (性障) and 'inherent defilements' (性垢), but without the meaning of mutual obstruction or non-integration, because there is only one true mind. The second set of questions and answers acknowledges the meaning of the self-nature being in and emerging from obstacles, but without the sentiment of equality and difference being mutually contradictory, because it is constantly the same and constantly different. The fourth aspect clarifies the appearance of mutual inclusion in phenomena and function, in two parts: first, subtly explaining through principle; second, skillfully demonstrating through phenomena. The first part, explaining through principle, is further divided into two parts: first, mutual inclusion; second, mutual identity. Now, we begin with mutual inclusion. Next, we clarify the fourth aspect: the mutual inclusion of phenomena and function. Question: Since the defilement and purity of the essence of reality can be so perfectly integrated, it is somewhat understandable. But above, it was said that the defilement and purity of phenomenal dharmas (事法) can also be mutually inclusive without obstruction. What is their appearance? Answer: If one clings to discriminating and deluded phenomena, they are completely non-integrative. If one relies on the function of mind-nature arising from conditions and mutual support, then mutual inclusion is possible. For example, all sentient beings create karma and receive retribution within the body of one Buddha, and all Buddhas cultivate and attain enlightenment within the pores of one sentient being. This is the mutual inclusion of ordinary beings and sages, few and many. If the ten directions of the world do not feel crowded within a tiny dust mote, and the eons of the three times can be contained within a fleeting thought, this is the mutual inclusion of long and short, large and small. Therefore, the sutra says: 'In each and every dust mote, the Buddha lands of the ten directions are revealed.' And it also says: 'All eons of the three times, when unraveled, are just one thought.' This is the phenomenon. Furthermore, the sutra says: 'The past is the future, and the future is the present.' This is the mutual inclusion of the three times. All other opposing dharmas, such as purity and impurity, good and bad, high and low, self and other, light and darkness, one and different, stillness and chaos, existence and non-existence, as well as non-opposing dharmas, can all be mutually inclusive. This is because phenomena have no inherent reality; their arising necessarily depends on the mind. Since the essence of the mind is perfectly integrated.
。相亦無礙也。
第一章中具明性染性凈事染事凈及全理成事全事攝理全事攝事圓融無礙法界法門。但理事互攝猶可依通。以事攝事誠難思議。故躡前而起問也。答中先拂妄情所執。次以緣起依持之用而融攝之。蓋既全心起相。全相即心。安得不一相即一切相耶。
△二相即。
問曰。我今一念即與三世等耶。所見一塵即共十方齊乎。答曰。非但一念與三世等。亦可一念即是三世時劫。非但一塵共十方齊。亦可一塵即是十方世界。何以故。以一切法唯一心故。是以別無自別。別是一心。心具眾用。一心是別。常同常異。法界法爾。
以別是一心故常同。以一心是別故常異。常同故言相即。常異故言相攝。同異俱不思議相攝相即。豈復有二體哉。初正明相攝竟。
△二兼破實疑五。初破凡聖不同疑。二破聖無別相疑。三破世諦差別疑。四破世諦攝事疑。五破濫同神我疑。今初。
問曰。此之相攝既理實不虛。故聖人即能以自攝他。以大為小。促長演短。合多離一。何故凡夫不得如此。答曰。凡聖理實同爾圓融。但聖人稱理施作所以皆成。凡夫情執乖理是故不得。
△二破聖無別相疑。
問曰。聖人得理便應不見別相。何得以彼小事以包納大法。答曰。若據第一義諦。
【現代漢語翻譯】 現代漢語譯本：相也並沒有任何阻礙。
第一章中已經詳細闡明了性染、性凈、事染、事凈以及全理成事、全事攝理、全事攝事圓融無礙的法界法門。但是，理事互相攝入還可以依據通常的道理來理解。以事攝事確實難以思議。所以接著前面的內容而提出疑問。回答中，首先拂去妄情所執著的東西，然後用緣起依持的作用來融合攝入。因為既然是全心起相，全相即是心，怎麼可能不是一相即一切相呢？
△二、相即。
問：我現在這一念，就與過去、現在、未來三世相等嗎？我所見的一個微塵，就與十方世界一樣大嗎？ 答：不僅僅是一念與三世相等，也可以說一念就是三世的時劫。不僅僅是一個微塵與十方世界一樣大，也可以說一個微塵就是十方世界。為什麼呢？因為一切法都只有一個心。因此，沒有哪個是獨立存在的，獨立存在的只是一個心。心具有各種作用，一心就是各個獨立的事物，常同常異，這是法界的自然規律。
因為各個獨立的事物就是一個心，所以是常同。因為一個心就是各個獨立的事物，所以是常異。常同所以說是相即，常異所以說是相攝。同和異都是不可思議的，相攝和相即，難道還有兩個實體嗎？以上是正式闡明相攝。
△二、兼破除對實有的懷疑，共五點。第一，破除凡夫和聖人不同的懷疑。第二，破除聖人沒有區別相的懷疑。第三，破除世俗諦差別的懷疑。第四，破除世俗諦攝事的懷疑。第五，破除與神我混同的懷疑。現在開始第一點。
問：這種相攝既然在道理上真實不虛，那麼聖人就能用自身攝入其他事物，以大的變為小的，縮短長的，展開短的，合多為一，離一為多。為什麼凡夫不能這樣做呢？ 答：凡夫和聖人在道理上實際上是相同的，都是圓融的。但是聖人是按照道理來施行的，所以都能成功。凡夫是感情執著，違背道理，所以不能成功。
△二、破除聖人沒有區別相的懷疑。
問：聖人得理，就應該看不見區別相，怎麼能用那小的事情來包容大的法呢？ 答：如果按照第一義諦（Paramārtha-satya）來說，
【English Translation】 English version: The aspects are also without any obstruction.
The first chapter clearly explains the nature of defilement, the nature of purity, the phenomena of defilement, the phenomena of purity, as well as the Dharma-gate of the all-pervading, unobstructed Dharmadhatu (法界, realm of dharma) of the entirety of principle becoming phenomena, the entirety of phenomena encompassing principle, and the entirety of phenomena encompassing phenomena. However, the mutual inclusion of principle and phenomena can still be understood according to common reasoning. The inclusion of phenomena by phenomena is truly inconceivable. Therefore, the question arises following the previous content. In the answer, first, sweep away the attachments of deluded emotions, and then use the function of dependent origination and support to fuse and include them. Since the entire mind arises as aspects, and the entire aspect is the mind, how can it not be that one aspect is all aspects?
△ Two, mutual inclusion of aspects.
Question: Is my present thought equal to the three times (past, present, and future)? Is the single dust particle I see equal to the ten directions? Answer: Not only is a single thought equal to the three times, but it can also be said that a single thought is the kalpas (時劫, eons) of the three times. Not only is a single dust particle equal to the ten directions, but it can also be said that a single dust particle is the ten directions of the world. Why? Because all dharmas (法, phenomena) are only one mind. Therefore, there is nothing that is independently separate; what is independently separate is only one mind. The mind possesses all functions, and one mind is the individual separate things, constantly the same and constantly different. This is the natural law of the Dharmadhatu.
Because each separate thing is one mind, it is constantly the same. Because one mind is each separate thing, it is constantly different. Because it is constantly the same, it is said to be mutual identity. Because it is constantly different, it is said to be mutual inclusion. Sameness and difference are both inconceivable; mutual inclusion and mutual identity, are there really two entities? The above is the formal explanation of mutual inclusion.
△ Two, also refuting doubts about reality, with a total of five points. First, refuting the doubt that ordinary beings and sages are different. Second, refuting the doubt that sages have no distinguishing characteristics. Third, refuting the doubt about the differences in conventional truth (世俗諦, saṃvṛti-satya). Fourth, refuting the doubt about conventional truth encompassing phenomena. Fifth, refuting the doubt of confusing it with the self of God. Now, beginning with the first point.
Question: Since this mutual inclusion is truly real in principle, then sages can use themselves to include other things, transform the large into the small, shorten the long, extend the short, combine the many into one, and separate the one into many. Why can't ordinary beings do this? Answer: Ordinary beings and sages are actually the same in principle, both are all-encompassing. However, sages act according to principle, so they all succeed. Ordinary beings are emotionally attached and violate principle, so they cannot succeed.
△ Two, refuting the doubt that sages have no distinguishing characteristics.
Question: If sages attain principle, they should not see distinguishing characteristics. How can they use that small matter to encompass the great Dharma? Answer: If according to the ultimate truth (Paramārtha-satya),
真如平等實無差別。不妨即寂。緣起世諦不壞而有相別。
此明聖人既悟第一義諦。不壞世諦。不同凡夫二諦俱迷。
△三破世諦差別疑。
問曰。若約真諦本無眾相。故不論攝與不攝。若據世諦彼此差別。故不可大小相收。答曰。若二諦一向異體。可如來難。今既以體作用名為世諦。用全是體。名為真諦。寧不相攝。
△四破世諦攝事疑。
問曰。體用無二。只可二諦相攝。何得世諦還攝世事。答曰。今云體用無二者。非如攬眾塵之別用。成泥團之一體。但以世諦之中一一事相即是真諦全體。故云體用無二。以是義故。若真諦攝世諦中一切事相得盡。即世諦中一一事相亦攝世諦中一切事相皆盡。如上已具明此道理竟。不須更致余詰。
△五破濫同神我疑。
問曰。若言世諦之中一一事相即是真諦全體者。此則真心遍一切處。與彼外道所計神我遍一切處義有何異耶。答曰。外道所計心外有法。大小遠近三世六道歷然是實。但以神我微妙廣大故。遍一切處猶如虛空。此即見有實事之相異神我。神我之相異實事也。設使即事計我。我與事一。但彼執事為實。彼此不融。佛法之內即不如是。知一切法悉是心作。但以心性緣起不無相別。雖復相別。其唯一心為體。以體為用。故言
【現代漢語翻譯】 現代漢語譯本：真如（Tathata，事物的真實本性）平等，實際上沒有差別。不妨礙它處於寂靜狀態。緣起（Pratītyasamutpāda，相互依存）的世俗諦（Saṃvṛti-satya，相對真理）不被破壞，並且有現象上的差別。
這說明聖人已經領悟了第一義諦（Paramārtha-satya，絕對真理），不破壞世俗諦，不像凡夫那樣對兩種真理都迷惑。
三、破除對世俗諦差別的疑惑。
問：如果按照真諦（絕對真理）來說，本來就沒有各種現象，所以不論攝取還是不攝取。如果按照世俗諦（相對真理）來說，彼此之間有差別，所以不可用大小來相互包含。答：如果兩種真理完全是不同的實體，可以像你這樣責難。現在既然以本體和作用來稱作世俗諦，作用完全是本體，稱作真諦，怎麼能不相互包含呢？
四、破除世俗諦攝取事物的疑惑。
問：本體和作用沒有分別，只可以兩種真理相互包含。怎麼能說世俗諦還能攝取世間事物呢？答：現在說本體和作用沒有分別，不是像把眾多塵土的不同作用，形成泥團的一個整體。而是因為在世俗諦中的每一個事物現象，就是真諦的全體。所以說本體和作用沒有分別。因為這個緣故，如果真諦能夠攝取世俗諦中的一切事物現象，那麼世俗諦中的每一個事物現象，也能攝取世俗諦中的一切事物現象。以上已經詳細說明了這個道理，不需要再提出其他疑問。
五、破除混同于神我的疑惑。
問：如果說世俗諦中的每一個事物現象就是真諦的全體，那麼這真心（true mind）遍佈一切處，與那些外道（non-Buddhist religions）所計的神我（Ātman，自我）遍佈一切處的意義有什麼不同呢？答：外道所認為的心外有法（dharma，事物），大小遠近三世六道（three times and six realms）歷歷分明是真實的。只是因為神我微妙廣大，所以遍佈一切處，猶如虛空。這就是認為有真實事物的現象不同於神我，神我的現象不同於真實事物。即使就事物來計度自我，自我與事物合一，但是他們執著事物為真實，彼此不能融合。佛法（Buddha-dharma）之內就不是這樣。知道一切法都是心所造。只是因為心性緣起，不能沒有現象上的差別。雖然有現象上的差別，但其唯一的心是本體。以本體為作用，所以說...
【English Translation】 English version: The True Thusness (Tathata, the true nature of things) is equal and without any actual difference. This does not hinder it from being in a state of quiescence. The dependent arising (Pratītyasamutpāda, interdependence) of the conventional truth (Saṃvṛti-satya, relative truth) is not destroyed, and there are phenomenal differences.
This explains that the sage has already realized the ultimate truth (Paramārtha-satya, absolute truth) and does not destroy the conventional truth, unlike ordinary people who are confused about both truths.
△3. Refuting the doubt about the differences in conventional truth.
Question: If according to the ultimate truth (absolute truth), there are originally no various phenomena, so there is no discussion of whether to include or not. If according to the conventional truth (relative truth), there are differences between each other, so they cannot be mutually contained by size. Answer: If the two truths are completely different entities, you can make such a criticism. Now that we use the essence and function to call it conventional truth, and the function is entirely the essence, calling it ultimate truth, how can they not be mutually inclusive?
△4. Refuting the doubt about conventional truth including things.
Question: Essence and function are not separate, only the two truths can be mutually inclusive. How can it be said that conventional truth can also include worldly things? Answer: Now saying that essence and function are not separate is not like taking the different functions of many dust particles to form a single whole of a mud ball. It is because each phenomenon in the conventional truth is the entirety of the ultimate truth. Therefore, it is said that essence and function are not separate. Because of this reason, if the ultimate truth can include all phenomena in the conventional truth, then each phenomenon in the conventional truth can also include all phenomena in the conventional truth. The above has already explained this principle in detail, and there is no need to raise further questions.
△5. Refuting the doubt of being confused with the self of God.
Question: If it is said that each phenomenon in the conventional truth is the entirety of the ultimate truth, then this true mind (true mind) pervades everywhere. What is the difference between this and the meaning of the self (Ātman, self) of God, which is calculated by those non-Buddhist religions (non-Buddhist religions) to pervade everywhere? Answer: The externalists (non-Buddhists) believe that there are dharmas (dharma, things) outside the mind, and the sizes, distances, three times and six realms (three times and six realms) are clearly real. It is only because the self of God is subtle and vast, so it pervades everywhere, like empty space. This is to think that there is a real phenomenon of things different from the self of God, and the phenomenon of the self of God is different from real things. Even if one measures the self by things, and the self and things are one, they cling to things as real, and they cannot be integrated with each other. It is not like this within the Buddha-dharma (Buddha-dharma). Knowing that all dharmas are made by the mind. It is only because the nature of the mind arises from conditions, and there cannot be no phenomenal differences. Although there are phenomenal differences, its only mind is the essence. Taking the essence as the function, so it is said...
實際。無處不至。非謂心外有其實事。心遍在中。名為至也。
外道神我之計復有二別。一者計異物是我。二者計即物是我。雖有二計。總不達一切惟心。心外無物。故與大乘法門不同。初以理曲明竟。
△二以事巧示二。初許示。二正示。今初。
此事用相攝之義難知。我今方便令汝得解。汝用我語不。外人曰。善哉受教。
事事無礙法界。不離眾生日用之間。迷者不覺。高推聖境。故今更就事以巧示之也。
△二正示二。初示大小相攝相即。二示時劫相攝相即。今初。
沙門曰。汝當閉目憶想身上一小毛孔。即能見不。外人憶想一小毛孔已。報曰。我已了了見也。沙門曰。汝當閉目憶想作一大城。廣數十里。即能見不。外人想作城已。報曰。我於心中了了見也。沙門曰。毛孔與城大小異不。外人曰。異。沙門曰。曏者毛孔與城但是心作不。外人曰。是心作。沙門曰。汝心有小大耶。外人曰。心無形相。焉可見有大小。沙門曰。汝想作毛孔時。為減小許心作。為全用一心作耶。外人曰。心無形段。焉可減小許用之。是故我全用一念想作毛孔也。沙門曰。汝想作大城時。為只用自家一念作。為更別得他人心神共作耶。外人曰。唯用自心作城。更無他人心也。沙門曰。然則一心全
【現代漢語翻譯】 現代漢語譯本：實際，無處不在。並非說心外另有真實的事物。心遍佈其中，這叫做『至』（無處不至）。
外道的關於神我的計較又有兩種區別：一是認為不同的事物是『我』（神我），二是認為就是這個事物是『我』（神我）。雖然有兩種計較，總是不明白一切唯心的道理，心外沒有事物。所以與大乘法門不同。以上用道理來委婉地說明完畢。
△二、用事相來巧妙地開示。分為兩個部分：一是允許開示，二是正式開示。現在是第一部分。
這件事相用相攝的意義難以理解。我現在用方便的方法讓你理解。你聽我的話嗎？外道回答說：『很好，願意接受教導。』
事事無礙的法界，不離開眾生的日常使用之間。迷惑的人不覺悟，高推聖人的境界。所以現在更就事相來巧妙地開示。
△二、正式開示，分為兩個部分：一是開示大小互相包含、互相融合，二是開示時間和劫數互相包含、互相融合。現在是第一部分。
沙門（指佛教出家人）說：『你應當閉上眼睛，回憶想像你身上一個小毛孔，能看見嗎？』外道回憶想像一個小毛孔后，回答說：『我已經清清楚楚地看見了。』沙門說：『你應當閉上眼睛，回憶想像建造一座大城，寬廣幾十里，能看見嗎？』外道想像建造一座城后，回答說：『我在心中清清楚楚地看見了。』沙門說：『毛孔和城的大小不同嗎？』外道回答說：『不同。』沙門說：『剛才的毛孔和城，只是心造的嗎？』外道回答說：『是心造的。』沙門說：『你的心有大小嗎？』外道回答說：『心沒有形狀，怎麼能說有大小呢？』沙門說：『你想像毛孔的時候，是用減少一點點的心來造，還是用全部的心來造呢？』外道回答說：『心沒有形狀，怎麼能減少一點點來用呢？所以我全部用一個念頭來想像毛孔。』沙門說：『你想像大城的時候，是隻用自己一個念頭來造，還是另外得到其他人的心神一起來造呢？』外道回答說：『只用自己的心來造城，沒有其他人的心。』沙門說：『既然這樣，那麼一心全部』
【English Translation】 English version: Actual, omnipresent. It doesn't mean that there are real things outside the mind. The mind pervades everything, which is called 'omnipresent'.
The heretics' (外道) calculations about the 'self' (神我) have two distinctions: one is to consider different things as 'self', and the other is to consider this thing as 'self'. Although there are two calculations, they generally do not understand the principle that everything is only mind, and there are no things outside the mind. Therefore, it is different from the Mahayana Dharma. The above is explained euphemistically with reason.
△2. Subtly show with phenomena. It is divided into two parts: first, allowing the demonstration, and second, the formal demonstration. Now is the first part.
The meaning of the mutual containment of phenomena and function is difficult to understand. I will now use a convenient method to make you understand. Do you listen to me? The heretic replied: 'Very good, willing to accept instruction.'
The Dharma Realm where all phenomena are unobstructed is not separated from the daily use of sentient beings. Those who are confused do not realize it and highly praise the realm of the saints. So now, I will subtly demonstrate it with phenomena.
△2. Formal demonstration, divided into two parts: one is to show that large and small contain and merge with each other, and the other is to show that time and kalpas contain and merge with each other. Now is the first part.
The Shramana (沙門, referring to a Buddhist monk) said: 'You should close your eyes and recall imagining a small pore on your body, can you see it?' The heretic recalled imagining a small pore and replied: 'I have seen it clearly.' The Shramana said: 'You should close your eyes and recall imagining building a large city, tens of miles wide, can you see it?' The heretic imagined building a city and replied: 'I have seen it clearly in my heart.' The Shramana said: 'Are the pore and the city different in size?' The heretic replied: 'Different.' The Shramana said: 'Just now, the pore and the city, were they only made by the mind?' The heretic replied: 'Made by the mind.' The Shramana said: 'Does your mind have size?' The heretic replied: 'The mind has no shape, how can it be said to have size?' The Shramana said: 'When you imagined the pore, did you use a little bit of the mind to create it, or did you use the whole mind to create it?' The heretic replied: 'The mind has no shape, how can it be reduced a little bit to use it? Therefore, I used all of one thought to imagine the pore.' The Shramana said: 'When you imagined the big city, did you only use your own one thought to create it, or did you get other people's minds to create it together?' The heretic replied: 'Only use my own mind to build the city, there is no other people's mind.' The Shramana said: 'In that case, then the whole mind'
體唯作一小毛孔。復全體能作大城。心既是一無大小故。毛孔與城俱全用一心為體。當知毛孔與城體融平等也。以是義故。舉小收大。無大而非小。舉大攝小。無小而非大。無小而非大。故大入小而大不滅。無大而非小。故小容大而小不增。是以小無異增。故芥子舊質不改。大無異減。故須彌大相如故。此即據緣起之義也。若以心體平等之義。望彼即大小之相。本來非有。不生不滅。唯一真心也。
全舉心體而成一毛孔。全舉心體而成一大城。此不變隨緣之用也。大亦唯心。大無大相。小亦唯心。小無小相。大小生時心不生。大小滅時心不滅。心既不生不滅。則唯心之大小全體即心故。亦即不生不滅。此隨緣不變之體也。既全體起用。全用即體。寧不全用攝一切用耶。
△二示時劫相攝相即。
我今又問汝。汝嘗夢不。外人曰。我嘗有夢。沙門曰。汝曾夢見經歷十年五歲時節以不。外人曰。我實曾見歷涉多年或經旬月時節。亦有晝夜與覺無異。沙門曰。汝若覺已。自知睡經幾時。外人曰。我既覺已。借問他人。言我睡始經食頃。沙門曰。奇哉。於一食之頃而見多年之事。以是義故。據覺論夢。夢裡長時便則不實。據夢論覺。覺時食頃亦則為虛。若覺夢據情論。即長短各論。各謂為實。一向不融。若
【現代漢語翻譯】 現代漢語譯本 身體僅僅表現爲一個微小的毛孔，卻又能完全展現為一座巨大的城池。心既然是唯一的，沒有大小之分，那麼毛孔和城池都完全以這唯一的心為本體。應當明白毛孔與城池的本體是融合平等的。因此，舉小可以包含大，沒有大不是小的體現；舉大可以統攝小，沒有小不是大的體現。沒有小不是大的體現，所以大進入小而大的本體不會消失；沒有大不是小的體現，所以小容納大而小的本體不會增加。因此，小沒有異樣的增加，所以芥子（芥菜籽，比喻極小之物）原有的性質不會改變；大沒有異樣的減少，所以須彌山（Sumeru，佛教中的聖山）巨大的形象依舊如故。這正是依據緣起（Pratītyasamutpāda，佛教關於事物相互依存的理論）的意義來說的。如果從心體平等的意義來看，那麼大小的相狀，本來就是不存在的，不生不滅，唯一是真心。
完全展現心體而成為一個毛孔，完全展現心體而成為一座大城。這是不變隨緣的運用。大也是唯心的，大沒有大的相狀；小也是唯心的，小沒有小的相狀。大小產生時心不產生，大小滅去時心不滅去。心既然不生不滅，那麼唯心的大小全體就是心，也就是不生不滅。這是隨緣不變的本體。既然全體起用，全用就是本體，難道不是全部的運用都包含了一切的運用嗎？
△二、顯示時劫（Kalpa，佛教時間單位）相攝相即。
我現在又問你，你曾經做夢嗎？外人說，我曾經做夢。沙門（Śrāmaṇa，佛教出家人的通稱）說，你曾經夢見經歷十年五年的時間嗎？外人說，我確實曾經看見經歷多年或者數月的時間，也有白天黑夜，和清醒時沒有區別。沙門說，你如果醒來后，自己知道睡了多久嗎？外人說，我醒來后，詢問他人，他們說我睡了大約一頓飯的時間。沙門說，奇怪啊，在一頓飯的時間裡卻看見了多年的事情。因此，根據清醒來評論夢境，夢裡的長時間便是不真實的；根據夢境來評論清醒，清醒時一頓飯的時間也便是虛幻的。如果清醒和夢境根據情理來討論，那麼長短各自論述，各自認為是真實的，始終不能融合。如果
【English Translation】 English version The body solely manifests as a tiny pore, yet it can also fully manifest as a vast city. Since the mind is singular, without distinctions of size, both the pore and the city entirely take this singular mind as their essence. It should be understood that the essence of the pore and the city are fused and equal. Therefore, by referring to the small, one can encompass the large; there is no large that is not a manifestation of the small. By referring to the large, one can incorporate the small; there is no small that is not a manifestation of the large. There is no small that is not a manifestation of the large, so when the large enters the small, the essence of the large does not vanish. There is no large that is not a manifestation of the small, so when the small contains the large, the essence of the small does not increase. Therefore, the small does not undergo any extraneous increase, so the original nature of the mustard seed (芥子, mustard seed, used as a metaphor for something extremely small) remains unchanged. The large does not undergo any extraneous decrease, so the great form of Mount Sumeru (須彌山, Sumeru, the sacred mountain in Buddhism) remains as before. This is precisely according to the meaning of dependent origination (緣起, Pratītyasamutpāda, the Buddhist theory of interdependent arising). If viewed from the perspective of the equality of the mind's essence, then the appearances of large and small are fundamentally non-existent, neither arising nor ceasing, but solely the true mind.
Fully manifesting the mind's essence to become a pore, fully manifesting the mind's essence to become a great city. This is the function of unchanging amidst conditions. The large is also solely mind; the large has no appearance of largeness. The small is also solely mind; the small has no appearance of smallness. When large and small arise, the mind does not arise; when large and small cease, the mind does not cease. Since the mind neither arises nor ceases, then the entirety of large and small, being solely mind, is also neither arising nor ceasing. This is the essence of unchanging amidst conditions. Since the entirety gives rise to function, and the entirety of function is essence, how could it not be that the entirety of function encompasses all functions?
△2. Showing the interpenetration and non-duality of time and aeons (時劫, Kalpa, a unit of time in Buddhism).
I now ask you again, have you ever dreamed? The outsider says, 'I have dreamed.' The Śrāmaṇa (沙門, Śrāmaṇa, a general term for Buddhist renunciates) says, 'Have you ever dreamed of experiencing ten years or five years?' The outsider says, 'I have indeed seen and experienced many years or months, with days and nights, no different from being awake.' The Śrāmaṇa says, 'If you awaken, do you know how long you slept?' The outsider says, 'After I awaken, I ask others, and they say I slept for about the time it takes to eat a meal.' The Śrāmaṇa says, 'How strange, to see many years' worth of events in the time it takes to eat a meal! Therefore, judging dreams based on wakefulness, the long duration in the dream is unreal. Judging wakefulness based on dreams, the time it takes to eat a meal while awake is also illusory. If wakefulness and dreams are discussed based on reason, then long and short are discussed separately, each considered real, and they can never be reconciled. If'
覺夢據理論。即長短相攝。長時是短。短時是長。而不妨長短相別。若以一心望彼。則長短俱無。本來平等一心也。正以心體平等。非長非短。故心性所起長短之相。即無長短之實。故得相攝。若此長時自有長體。短時自有短體。非是一心起作者。即不得長短相攝。又雖同一心為體。若長時則全用一心而作。短時即減少許心作者。亦不得長短相攝。正以一心全體復作短時。全體復作長時。故得相攝也。是故聖人依平等義故。即不見三世時節長短之相。依緣起義故。即知短時長時體融相攝。又復聖人善知緣起之法。唯虛無實。悉是心作。是心作故。用心想彼七日以為一劫。但以一切法本來皆從心作。故一劫之相隨心即成。七日之相隨心即謝。演短既爾。促長亦然。若凡夫之輩。於此緣起法上妄執為實。是故不知長短相攝。亦不能演短促長也。此明第四事用相攝之相竟。
唯心之長可以作唯心之短。唯心之短可以作唯心之長。故得相攝。長亦唯心。長無長相。短亦唯心。短無短相。故得相即也。余例上可解。
大乘止觀法門釋要卷第二 卍新續藏第 55 冊 No. 0905 大乘止觀法門釋要
大乘止觀法門釋要卷第三
明 古吳沙門智旭 述
△五明治惑受報不同之義三。初正
【現代漢語翻譯】 現代漢語譯本：覺夢根據理論來說，就是長和短互相包含。長的時間就是短的時間，短的時間就是長的時間，但是不妨礙長和短的分別。如果用一心來看待它們，那麼長和短都沒有了，本來就是平等的一心。正是因為心體是平等的，既不是長的也不是短的，所以心性所產生的長短之相，就沒有長短的實質，所以能夠互相包含。如果這個長的時間有它自身長的本體，短的時間有它自身短的本體，不是一心所產生的，就不能夠長短互相包含。又即使是同一個心作為本體，如果長的時間就完全用一心來運作，短的時間就減少一些心來運作，也不能夠長短互相包含。正是因為一心全體運作短的時間，全體運作長的時間，所以能夠互相包含。因此，聖人依據平等的意義，就看不見三世時節長短的現象。依據緣起的意義，就知道短的時間和長的時間本體融合互相包含。而且聖人善於瞭解緣起的法則，都是虛幻沒有實體的，全部都是心所造作的。因為是心所造作的，所以用心想那七天作為一劫（kalpa，佛教時間單位），只是因為一切法本來都是從心所造作的，所以一劫的現象隨著心就形成，七天的現象隨著心就消失。延長短的時間是這樣，縮短長的時間也是這樣。如果凡夫之輩，對於這個緣起之法妄自執著為真實，所以不知道長短互相包含，也不能夠延長短的時間和縮短長的時間。這說明第四種事用互相包含的現象完畢。
唯有心所認為的長可以變成唯有心所認為的短，唯有心所認為的短可以變成唯有心所認為的長，所以能夠互相包含。長也是唯心，長沒有長的現象。短也是唯心，短沒有短的現象。所以能夠互相融合。其餘的例子可以參照上面來理解。
大乘止觀法門釋要卷第二 卍新續藏第 55 冊 No. 0905 大乘止觀法門釋要
大乘止觀法門釋要卷第三
明 古吳沙門智旭 述
△五明治惑受報不同之義三。初正
【English Translation】 English version: According to the theory of enlightenment and dreams, it is that long and short contain each other. Long time is short time, and short time is long time, but it does not hinder the distinction between long and short. If one views them with one mind, then there is neither long nor short, originally it is the equal one mind. It is precisely because the mind-essence is equal, neither long nor short, that the appearances of long and short arising from the mind-nature have no reality of long and short, so they can contain each other. If this long time has its own long substance, and short time has its own short substance, and it is not produced by one mind, then long and short cannot contain each other. Moreover, even if it is the same mind as the substance, if long time uses the whole mind to operate, and short time reduces some mind to operate, long and short cannot contain each other either. It is precisely because the whole mind operates the short time, and the whole operates the long time, that they can contain each other. Therefore, the sage, based on the meaning of equality, does not see the appearances of long and short in the three periods of time. Based on the meaning of dependent origination, he knows that the substance of short time and long time merge and contain each other. Furthermore, the sage is good at understanding the law of dependent origination, which is all illusory and without substance, all made by the mind. Because it is made by the mind, using the mind to think of those seven days as a kalpa (kalpa, a unit of time in Buddhism), it is only because all dharmas originally arise from the mind, so the appearance of a kalpa arises with the mind, and the appearance of seven days disappears with the mind. Extending the short time is like this, and shortening the long time is also like this. If ordinary people cling to this law of dependent origination as real, they do not know that long and short contain each other, nor can they extend the short time and shorten the long time. This concludes the explanation of the fourth phenomenon of mutual containment of events and functions.
Only the long that is considered long by the mind can become the short that is considered short by the mind, and only the short that is considered short by the mind can become the long that is considered long by the mind, so they can contain each other. Long is also only mind, long has no long appearance. Short is also only mind, short has no short appearance. Therefore, they can merge with each other. The remaining examples can be understood by referring to the above.
'The Essential Explanation of the Great Vehicle's Method of Cessation and Contemplation,' Volume 2 Supplement to the Buddhist Canon, Volume 55, No. 0905, 'The Essential Explanation of the Great Vehicle's Method of Cessation and Contemplation'
'The Essential Explanation of the Great Vehicle's Method of Cessation and Contemplation,' Volume 3
Composed by the Shramana Zhixu of Guwu in the Ming Dynasty
△5. Explaining the meaning of the differences in delusion, karma, and retribution in three parts. First, the main point.
明。二釋疑。三破執。初中二。初明治惑不同。二明受報不同。今初。
次明第五治惑受報同異所由。問曰。如來之藏既具一切世法出世法種子之性及果報性。若眾生修對治道。熏彼對治種子性分分成對治種子事用時。何故彼先所有惑染種子事即分分滅也。即能治所治種子皆依性起。即應不可一成一壞。答曰。法界法爾。所治之法為能治之所滅也。問曰。所治之事即為能治之事所滅者。所治之性亦應為能治之性所滅。答曰。不然。如上已說事法有成有敗。故此生彼滅性義無始並具。又復體融無二。故不可一滅一存也。是故眾生未修治道之前。雙有能治所治之性。但所治染法之性依熏起用。能治凈法之性未有熏力。故無用也。若修治道之後。亦並具能治所治之性。但能治之性依熏力故分分起于凈用。所治之性無所熏力。被對治故染用分分損減。是故經言。但治其病而不除法。法者法界法爾。即是能治所治之性。病即是所治之事。
△二明受報不同。
問曰。能治所治可爾。其未修對治者即無始已來具有一切故業種子。此種子中即應備有六道之業。又復一一眾生各各本具六道果報之性。何不依彼無始六道種子。令一眾生俱時受六道身耶。答曰。不得。何以故。以法界法爾故。但可具有無始六道種子在於
【現代漢語翻譯】 現代漢語譯本 明。二釋疑。三破執。初中二。初明治惑不同。二明受報不同。今初。
接下來闡明第五點，關於對治迷惑和承受果報的相同與不同之處及其原因。有人問：『如來藏（Tathagatagarbha，一切眾生皆具的佛性）既然具備一切世間法和出世間法的種子之性以及果報之性，如果眾生修習對治之道，熏習那對治的種子，使其性分逐漸轉變為對治的功用時，為什麼先前所有的迷惑染污的種子和功用會逐漸消滅呢？既然能對治的和所對治的種子都依賴於自性而生起，那麼就應該不能一個成就一個壞滅。』回答說：『法界（Dharmadhatu，宇宙萬有存在的本性）本就是如此。所要對治的法會被能對治的法所滅。』有人問：『如果所要對治的事會被能對治的事所滅，那麼所要對治的自性也應該會被能對治的自性所滅。』回答說：『不是這樣的。正如上面已經說過的，事法有成就也有敗壞，所以此生彼滅的自性之理是無始以來就並存的。而且本體融合沒有分別，所以不能一個滅掉一個存在。』因此，眾生在未修習對治之道之前，同時具有能對治和所對治的自性，但所對治的染污之性依靠熏習而起作用，能對治的清凈之性沒有熏習的力量，所以沒有作用。如果修習對治之道之後，也同時具有能對治和所對治的自性，但能對治的自性依靠熏習的力量，逐漸生起清凈的功用，所對治的自性沒有熏習的力量，被對治的緣故，染污的功用逐漸減少。所以經書上說：『只是治療疾病，而不去除法。』法，就是法界本來的樣子，也就是能對治和所對治的自性。疾病，就是所要對治的事。
△二明受報不同。
有人問：『能對治和所對治可以這樣理解。那麼未修習對治的人，從無始以來就具有一切過去的業力種子，這些種子中就應該具備六道（Six Realms，佛教輪迴的六個去處）的業力。而且每一個眾生各自本來就具有六道果報的自性，為什麼不依靠那無始以來的六道種子，讓一個眾生同時承受六道之身呢？』回答說：『不能這樣。為什麼呢？因為法界本就是如此。只能具有無始以來的六道種子存在於
【English Translation】 English version Explanation. Two, resolving doubts. Three, refuting attachments. The first part has two sections. The first clarifies the differences in delusion. The second clarifies the differences in receiving retribution. Now, the first.
Next, explaining the fifth point, regarding the similarities and differences in treating delusion and receiving retribution, and the reasons for them. Someone asks: 'Since the Tathagatagarbha (the womb of the Thus Come One, the Buddha-nature inherent in all beings) possesses the nature of seeds for all worldly and transcendental dharmas, as well as the nature of karmic retribution, if sentient beings cultivate the path of antidotes,熏(xun, to perfume, to influence) those antidote seeds, gradually transforming their nature into the function of antidotes, why do the previously existing seeds and functions of delusion and defilement gradually diminish? Since both the seeds of what can be treated and what is to be treated arise from their inherent nature, shouldn't it be impossible for one to succeed and the other to perish?' The answer is: 'The Dharmadhatu (the realm of Dharma, the fundamental nature of all existence) is inherently so. The dharma to be treated is extinguished by the dharma that can treat it.' Someone asks: 'If the matter to be treated is extinguished by the matter that can treat it, then the nature to be treated should also be extinguished by the nature that can treat it.' The answer is: 'That is not so. As mentioned above, phenomenal dharmas have both success and failure, so the principle of this arising and that ceasing has coexisted since beginningless time. Moreover, the essence is fused and without duality, so one cannot be extinguished while the other remains.' Therefore, before sentient beings cultivate the path of treatment, they simultaneously possess the nature of both what can treat and what is to be treated, but the nature of the defilements to be treated relies on 熏(xun, to perfume, to influence) to arise and function, while the nature of the pure dharmas that can treat has no power of 熏(xun, to perfume, to influence), so it has no function. If, after cultivating the path of treatment, they also simultaneously possess the nature of both what can treat and what is to be treated, but the nature of what can treat relies on the power of 熏(xun, to perfume, to influence), gradually giving rise to pure functions, while the nature of what is to be treated has no power of 熏(xun, to perfume, to influence), and because it is being treated, the functions of defilement gradually diminish. Therefore, the sutra says: 'Only cure the illness, but do not remove the Dharma.' Dharma is the inherent nature of the Dharmadhatu, which is the nature of both what can treat and what is to be treated. Illness is the matter to be treated.
△ Two, clarifying the differences in receiving retribution.
Someone asks: 'What can treat and what is to be treated can be understood in this way. Then those who have not cultivated the path of treatment have possessed the seeds of all past karmas since beginningless time, and these seeds should contain the karma of the Six Realms (Six Realms, the six destinations of reincarnation in Buddhism). Moreover, each sentient being inherently possesses the nature of the karmic retribution of the Six Realms, why not rely on those beginningless seeds of the Six Realms to allow one sentient being to simultaneously receive the bodies of the Six Realms?' The answer is: 'It cannot be so. Why? Because the Dharmadhatu is inherently so. It can only possess the beginningless seeds of the Six Realms existing in
心中。隨一道種子偏強偏熟者先受果報。隨是一報之中不妨自雜受苦樂之事。要不得令一眾生俱受六道之身。后若作菩薩自在用時。以悲願力故。用彼故業種子。一時於六道中受無量身教化眾生也。
△二釋疑二。初釋凡聖同時受報疑。二釋凡聖同時治惑疑。今初。
問曰。據一眾生即以一心為體。心體之中實具六道果報之性。復有無始六道種子而不得令一眾生一時之中俱受六道之報者。一切諸佛一切眾生亦同以一心為體故。雖各各自具六道果報之性及六道種子。亦應一切凡聖次第先後受報。不應一時之中有眾多凡聖。答曰。不由以一心為體故。便不得受眾多身。亦不由以一心為體故。要須一時受眾多身。但法界法爾。若總據一切凡聖。雖同一心為體。即不妨一時俱有一切凡聖。若別據一眾生。雖亦一心為體。即不得一時俱受六道報也。若如來藏中唯具先後受報之法。不具一時受報之法者。何名法界法爾具一切法耶。
△二釋凡聖同時治惑疑。
問曰。上言據一眾生即以一心為體。心體雖具染凈二性。而凈事起時能除染事者。一切諸佛一切眾生既同以一心為體。亦應由佛是凈事故。能治餘眾生染事。若爾者。一切眾生自然成佛。即不須自修因行。答曰。不由以一心為體故染凈二事相除。亦不
【現代漢語翻譯】 現代漢語譯本：心中。隨著哪一道的種子偏強偏成熟，就先承受哪一道的果報。即使在同一道果報之中，也可能夾雜著感受苦樂的事情。但不能讓一個眾生同時承受六道輪迴之身。以後如果作為菩薩自在運用時，憑藉悲心和願力，運用那些過去的業力種子，一時之間在六道中示現無量化身來教化眾生。
△二、解釋疑惑。分為二：初、解釋凡聖同時受報的疑惑；二、解釋凡聖同時斷惑的疑惑。現在先解釋凡聖同時受報的疑惑。
問：按照一個眾生以一心為本體的說法，心體之中實際上具備六道果報的性質，並且有無始以來的六道種子，卻不能讓一個眾生在同一時間承受六道的果報。一切諸佛和一切眾生也同樣以一心為本體，所以雖然各自具備六道果報的性質和六道種子，也應該一切凡聖次第先後地承受果報，不應該在同一時間有眾多的凡聖存在。 答：不是因為以一心為本體，就不能承受眾多的身；也不是因為以一心為本體，就必須在同一時間承受眾多的身。而是法界（Dharmadhatu）本來如此。如果總體上說一切凡聖，雖然同一心為本體，不妨礙在同一時間存在一切凡聖。如果分別說一個眾生，雖然也是一心為本體，就不能在同一時間承受六道的果報。如果如來藏（Tathagatagarbha）中只有先後受報的法則，沒有同時受報的法則，那還怎麼能稱為法界本來就具備一切法則呢？
△二、解釋凡聖同時斷惑的疑惑。
問：上面說按照一個眾生以一心為本體的說法，心體雖然具備染污和清凈兩種性質，而清凈的事情生起時能夠去除染污的事情。一切諸佛和一切眾生既然同樣以一心為本體，也應該由於佛是清凈的緣故，能夠去除其餘眾生的染污。如果這樣，一切眾生自然成佛，就不需要自己修行因行了。 答：不是因為以一心為本體，染污和清凈兩種事情就能互相去除，也不是。
【English Translation】 English version: In the mind. Whichever path's seed is stronger and more mature, one will receive the karmic retribution of that path first. Even within the same path of karmic retribution, there may be a mixture of experiencing suffering and joy. However, one should not allow a single sentient being to simultaneously experience the bodies of the six realms of existence. Later, if one acts freely as a Bodhisattva, one can, through the power of compassion and vows, utilize those past karmic seeds to manifest countless bodies in the six realms at once to teach and transform sentient beings.
△2. Explaining Doubts. Divided into two: First, explaining the doubt of simultaneous retribution for ordinary beings and sages; second, explaining the doubt of simultaneous eradication of delusion for ordinary beings and sages. Now, first explaining the doubt of simultaneous retribution for ordinary beings and sages.
Question: According to the statement that a single sentient being takes one mind as its essence, and that the mind-essence actually possesses the nature of the karmic retribution of the six realms, and that there are seeds of the six realms from beginningless time, yet one cannot allow a single sentient being to simultaneously experience the retribution of the six realms. Since all Buddhas and all sentient beings also take one mind as their essence, although each possesses the nature of the karmic retribution of the six realms and the seeds of the six realms, all ordinary beings and sages should also receive retribution in sequence, one after another. There should not be many ordinary beings and sages existing at the same time. Answer: It is not because one takes one mind as the essence that one cannot receive many bodies. Nor is it because one takes one mind as the essence that one must receive many bodies at the same time. Rather, it is the nature of the Dharmadhatu (法界). If one speaks generally of all ordinary beings and sages, although they share the same mind as their essence, it does not prevent all ordinary beings and sages from existing simultaneously. If one speaks separately of a single sentient being, although it also takes one mind as its essence, it cannot simultaneously experience the retribution of the six realms. If the Tathagatagarbha (如來藏) only contains the law of receiving retribution sequentially, and does not contain the law of receiving retribution simultaneously, how could it be called the Dharmadhatu inherently possessing all laws?
△2. Explaining the Doubt of Simultaneous Eradication of Delusion for Ordinary Beings and Sages.
Question: Above, it was said that according to the statement that a single sentient being takes one mind as its essence, the mind-essence possesses both defiled and pure natures, and when pure events arise, they can remove defiled events. Since all Buddhas and all sentient beings also take one mind as their essence, it should also be that because the Buddha is pure, he can remove the defilements of other sentient beings. If so, all sentient beings would naturally become Buddhas, and there would be no need to cultivate causal practices oneself. Answer: It is not because one takes one mind as the essence that defiled and pure events can eliminate each other, nor is it.
由以一心為體故染凈二法不得相除。亦不由別心為體故凡聖二事不得相除。但法界法爾。一切凡聖雖同一心為體而不相滅。若別據一眾生。雖亦一心為體。即染凈二事相除也。如來之藏唯有染凈相除之法。無染凈不相除法者。何名法界法爾具一切法。
△三破執二。初破正計。二破轉計。初中二。初起計。二破斥。今初。
問曰。曏者兩番都言法界法爾。實自難信。如我意者所解。謂一一凡聖各自別有凈心為體。何以故。以各各一心為體。故不得於一心中俱現多身。所以一一凡聖不俱受無量身。又復各各依心起用。故不妨俱時有眾多凡聖。此義即便。又復一一眾生各以別心為體。故一一心中不容染凈二法。是故能治之法熏心時自己惑滅。以與他人別心故。不妨他惑不滅。此義亦便。何為辛苦堅成一切凡聖同一心耶。
△二破斥二。初約共相法身直破。二引事例破。今初。
答曰。癡人。若一切凡聖不同一真心為體者。即無共相平等法身。是故經言。由共相身故。一切諸佛畢竟不成佛也。
△二引事例破二。初引多身無二心為例。二引染凈無二心為例。今初。
汝言一一凡聖各各別心為體。故於一心中不得俱現多身。是故一眾生不俱受無量身者。如法華中所明。無量分身釋迦俱現
【現代漢語翻譯】 現代漢語譯本：由於以一心為本體，所以染與凈兩種法不能互相消除。也不由於以別的心為本體，所以凡夫與聖人兩種事不能互相消除。只是法界（Dharmadhatu，宇宙萬法的總稱）的規律本就如此。一切凡夫與聖人雖然以同一心為本體，卻不會互相消滅。如果單獨就一個眾生來說，雖然也是以一心為本體，那麼染與凈兩件事就會互相消除。如來藏（Tathagatagarbha，一切眾生皆具的佛性）中只有染凈互相消除的法則，沒有染凈不互相消除的法則。如果這樣，還怎麼稱得上法界本然具備一切法呢？
△三、破除執著，分為兩部分。首先破除正面的計較，其次破除轉變的計較。首先破除正面的計較，又分為兩部分。首先提出計較，其次破斥。現在是提出計較。
問：先前兩次都說法界本然如此，實在難以令人相信。依我所理解，認為每一個凡夫和聖人各自有不同的凈心作為本體。為什麼呢？因為各自以一心為本體，所以不能在一個心中同時顯現多個身。因此，每一個凡夫和聖人都不能同時接受無量的身。而且，各自依靠心來起作用，所以不妨礙同時有眾多的凡夫和聖人。這個道理很順暢。而且，每一個眾生各自以不同的心為本體，所以每一個心中不能容納染與凈兩種法。因此，能夠調伏的法熏習心的時候，自己的迷惑就會消滅。因為與他人是不同的心，所以不妨礙他人的迷惑不消滅。這個道理也很順暢。為什麼要辛苦地堅持一切凡夫和聖人是同一心呢？
△二、破斥，分為兩部分。首先從共相法身直接破斥，其次引用事例破斥。現在是從共相法身直接破斥。
答：愚癡的人啊！如果一切凡夫和聖人不是以同一真心為本體，就沒有共相平等的法身。所以經書上說：『由於共相身，一切諸佛最終不能成佛。』
△二、引用事例破斥，分為兩部分。首先引用多身沒有二心為例，其次引用染凈沒有二心為例。現在是引用多身沒有二心為例。
你說每一個凡夫和聖人各自以不同的心為本體，所以在同一個心中不能同時顯現多個身。因此，一個眾生不能同時接受無量的身。就像《法華經》（Lotus Sutra）中所闡明的那樣，無量的分身釋迦（Sakyamuni，佛教創始人）同時顯現。
【English Translation】 English version: Because it takes one mind as its substance, the two dharmas of defilement and purity cannot eliminate each other. Also, not because it takes a separate mind as its substance, the two matters of ordinary beings and sages cannot eliminate each other. It is just that the Dharmadhatu (Dharmadhatu, the totality of all dharmas in the universe) is naturally like this. Although all ordinary beings and sages take the same mind as their substance, they do not annihilate each other. If we consider a single sentient being, although it also takes one mind as its substance, then the two matters of defilement and purity will eliminate each other. The Tathagatagarbha (Tathagatagarbha, the Buddha-nature inherent in all beings) only has the dharma of defilement and purity eliminating each other, and no dharma of defilement and purity not eliminating each other. If so, how can it be said that the Dharmadhatu naturally possesses all dharmas?
△3. Refuting attachments, divided into two parts. First, refuting the direct calculation, and second, refuting the transformed calculation. First, refuting the direct calculation, which is further divided into two parts. First, raising the calculation, and second, refuting it. Now it is raising the calculation.
Question: Previously, it was said twice that the Dharmadhatu is naturally like this, which is really hard to believe. According to my understanding, each ordinary being and sage has a different pure mind as its substance. Why? Because each takes one mind as its substance, it is impossible to manifest multiple bodies simultaneously in one mind. Therefore, each ordinary being and sage cannot simultaneously receive limitless bodies. Moreover, each relies on the mind to function, so it does not hinder the simultaneous existence of many ordinary beings and sages. This reasoning is smooth. Moreover, each sentient being takes a different mind as its substance, so each mind cannot accommodate the two dharmas of defilement and purity. Therefore, when the dharma that can subdue defilements熏習(熏習，influence) the mind, one's own delusion will be extinguished. Because it is a different mind from others, it does not hinder the non-extinction of others' delusions. This reasoning is also smooth. Why bother to insist that all ordinary beings and sages are of the same mind?
△2. Refutation, divided into two parts. First, directly refuting from the common characteristic Dharmakaya, and second, refuting by citing examples. Now it is directly refuting from the common characteristic Dharmakaya.
Answer: Foolish person! If all ordinary beings and sages do not take the same true mind as their substance, there will be no common characteristic equal Dharmakaya. Therefore, the scriptures say: 'Because of the common characteristic body, all Buddhas will ultimately not become Buddhas.'
△2. Refuting by citing examples, divided into two parts. First, citing the example of multiple bodies without two minds, and second, citing the example of defilement and purity without two minds. Now it is citing the example of multiple bodies without two minds.
You say that each ordinary being and sage takes a different mind as its substance, so it is impossible to manifest multiple bodies simultaneously in the same mind. Therefore, one sentient being cannot simultaneously receive limitless bodies. Just as explained in the Lotus Sutra (Lotus Sutra), limitless manifested bodies of Sakyamuni (Sakyamuni, the founder of Buddhism) appear simultaneously.
於世。亦應不得以一法身為體。若彼一切釋迦唯以一心為法身者。汝云何言一心不得俱現多身耶。若一心既得俱現多身者。何為汝意欲使一一凡聖各別一心為體故。方得俱時有凡聖耶。又復經言。一切諸佛身。唯是一法身。若諸眾生法身不反流盡源即是佛法身者。可言一切眾生在凡之時各各別有法身。既眾生法身即是諸佛法身。諸佛法身既只是一。何為一一凡聖各各別有真心為法身耶。又復善財童子自見遍十方佛前悉有己身。爾時豈有多心為體耶。又復一人夢中一時見無數人。豈可有無數心與彼夢裡諸人為體耶。又復菩薩以悲願力用故業受生之時。一念俱受無量種身。豈有多凈心為體耶。
△二引染凈無二心為例。
又復汝言。一一凡聖各以一心為體。一心之中不得容於染凈二法故。所以能治之法熏心時。自己惑滅。以與他別心故。不妨他惑不滅。此義為便者。一人初修治道時。此人惑染心悉應滅盡。何以故。以一心之內不容染凈二法故。若此人凈法熏心。心中有凈法時仍有染法者。此人應有二心。何以故。以他人與我別心故。我修智時他惑不滅。我今修智自惑亦復未滅。定知須有二心。若使此人唯有一心而得俱有染凈二法者。汝云何言以一心之內不容染凈二法故凈生染滅耶。是故諸大菩薩留隨眠惑在於
【現代漢語翻譯】 現代漢語譯本：因此，也不應該認為只有一個法身作為本體。如果所有釋迦牟尼佛都只以一心作為法身，你又怎麼說一心不能同時顯現多個身呢？如果一心能夠同時顯現多個身，為什麼你又想讓每一個凡夫和聖人各自以一個心作為本體，才能同時有凡夫和聖人呢？而且經書上說：『一切諸佛的身，唯一是一個法身。』如果所有眾生的法身不回溯到源頭，也就是佛的法身，那麼可以說一切眾生在凡夫的時候，各自有不同的法身。既然眾生的法身就是諸佛的法身，諸佛的法身只有一個，為什麼每一個凡夫和聖人各自有不同的真心作為法身呢？而且善財童子自己見到在遍佈十方的佛前都有自己的身。那時難道是以多個心作為本體嗎？而且一個人在夢中一時見到無數人，難道有無數個心與夢裡的那些人作為本體嗎？而且菩薩以悲願力的緣故，在受生的時候，一念之間同時接受無量種身，難道有多個清凈心作為本體嗎？ 又或者，你認為每一個凡夫和聖人各自以一個心作為本體，一個心中不能容納染污和清凈兩種法，所以能夠調伏的法熏習內心時，自己的迷惑就滅除了，因為和他人是不同的心，所以不妨礙他人的迷惑不滅除。如果這個說法成立，那麼一個人剛開始修行的時候，這個人的所有迷惑染污的心都應該滅盡。為什麼呢？因為一個心中不能容納染污和清凈兩種法。如果這個人清凈的法熏習內心，心中有清凈的法的時候仍然有染污的法，那麼這個人應該有兩個心。為什麼呢？因為他人和我是不同的心，我修習智慧的時候他人的迷惑不滅除，我現在修習智慧自己的迷惑也沒有滅除，一定需要有兩個心。如果這個人只有一個心，卻能夠同時有染污和清凈兩種法，你又怎麼說因為一個心中不能容納染污和清凈兩種法，所以清凈產生染污滅除呢？因此，諸大菩薩保留隨眠惑在於
【English Translation】 English version: Therefore, it should not be assumed that there is only one Dharmakaya (法身, body of the Dharma) as the essence. If all Shakyamunis (釋迦, Shakya) have only one mind as the Dharmakaya, how can you say that one mind cannot manifest multiple bodies simultaneously? If one mind can manifest multiple bodies simultaneously, why do you insist that each ordinary being and sage must have a separate mind as the essence in order to have ordinary beings and sages at the same time? Moreover, the scriptures say: 'All Buddhas' bodies are only one Dharmakaya.' If the Dharmakaya of all sentient beings does not revert to the source, which is the Buddha's Dharmakaya, then it can be said that all sentient beings each have a separate Dharmakaya when they are ordinary beings. Since the Dharmakaya of sentient beings is the Dharmakaya of all Buddhas, and the Dharmakaya of all Buddhas is only one, why does each ordinary being and sage have a separate true mind as the Dharmakaya? Furthermore, Sudhana (善財童子, Shancai Tongzi) himself saw his own body in front of Buddhas throughout the ten directions. At that time, was it with multiple minds as the essence? Moreover, if a person sees countless people in a dream at one time, can it be said that there are countless minds as the essence of those people in the dream? Moreover, when a Bodhisattva (菩薩, Bodhisattva) receives rebirth due to the power of compassion and vows, they simultaneously receive countless kinds of bodies in one thought. Is it with multiple pure minds as the essence? Furthermore, you say that each ordinary being and sage has one mind as the essence, and one mind cannot contain both defiled and pure dharmas (法, dharma). Therefore, when the dharma that can subdue defilements熏心 (xunxin, perfuming the mind), one's own delusions are extinguished. Because it is a different mind from others, it does not prevent others' delusions from not being extinguished. If this is the case, then when a person first begins to cultivate the path, all of this person's deluded and defiled minds should be extinguished. Why? Because one mind cannot contain both defiled and pure dharmas. If this person's pure dharma perfumes the mind, and there are still defiled dharmas when there are pure dharmas in the mind, then this person should have two minds. Why? Because others and I have different minds. When I cultivate wisdom, others' delusions are not extinguished. Now that I am cultivating wisdom, my own delusions have not been extinguished either. It must be that there are two minds. If this person has only one mind but can simultaneously have both defiled and pure dharmas, how can you say that because one mind cannot contain both defiled and pure dharmas, purity arises and defilement is extinguished? Therefore, the great Bodhisattvas retain residual habitual defilements in
心中。復修福智凈法熏心而不相妨。又復隨眠之惑與對治之智同時而不相礙。何為一心之內不得容染凈二法耶。以是義故。如來之藏一時具包一切凡聖。無所妨礙也。
△二破轉計二。初轉計。二破斥。今初。
問曰。既引如此道理。得以一心為體。不妨一時有多凡聖者。何為一眾生不俱受六道報耶。又復修行之人。一心之中俱有解惑種子不相妨者。有何道理得以智斷惑耶。
初領一心具包眾多凡聖。仍轉計一人俱受雜報。次領一心具包解惑種子。遂轉疑智不斷惑也。
△二破斥二。初正破。二結成。今初。
答曰。蠓蟲如上已言。法界法爾。一心之中具有一切凡聖。法界法爾。一一凡聖各各先後隨自種子強者受報。不得一人俱受六道之身。法界法爾。一心之中一時具有凡聖不相除滅。法界法爾。一切凡聖雖同一心。不妨一一凡聖各自修智自斷其惑。法界法爾。智慧分起能分除惑智。慧滿足除惑皆盡。不由一心之內不容染凈。故斷惑也。法界法爾。惑未盡時解惑同體。不由別有心故雙有解惑。
上文已曲明之故。但牒上義而為破斥也。
△二結成。
是故但知真心能與一切凡聖為體。心體具一切法性。如即時世間出世間事得成立者。皆由心性有此道理也。若無道理
【現代漢語翻譯】 現代漢語譯本：心中。又修習福德智慧，清凈佛法熏習內心，這些並不互相妨礙。而且，隨眠的煩惱和對治的智慧同時存在，也不會互相障礙。為什麼說一個心中不能容納染污和清凈兩種法呢？因為這個道理，如來之藏（Tathagatagarbha，如來藏）一時具足包含一切凡夫和聖人，沒有任何妨礙。
△二、破除轉變的計較，分為二部分。首先是轉變的計較，其次是破斥。現在是第一部分。
問：既然引用這樣的道理，得以一心為本體，不妨礙一時有很多凡夫和聖人，為什麼一個眾生不能同時承受六道的果報呢？而且修行的人，一個心中同時具有解脫煩惱的種子，這些種子並不互相妨礙，有什麼道理能夠用智慧斷除煩惱呢？
首先領會一心具足包含眾多凡夫和聖人，仍然轉變計較一個人同時承受各種不同的果報。其次領會一心具足包含解脫煩惱的種子，於是轉變懷疑智慧不能斷除煩惱。
△二、破斥，分為二部分。首先是正面破斥，其次是總結。現在是第一部分。
答：就像前面所說的蠓蟲一樣，法界（Dharmadhatu，法界）本來就是這樣的。一個心中具有一切凡夫和聖人，法界本來就是這樣的。每一個凡夫和聖人各自先後隨著自己種子的強弱而承受果報，不可能一個人同時承受六道之身。法界本來就是這樣的。一個心中一時具有凡夫和聖人，不會互相消除滅亡。法界本來就是這樣的。一切凡夫和聖人雖然是同一個心，不妨礙每一個凡夫和聖人各自修習智慧，自己斷除自己的煩惱。法界本來就是這樣的。智慧逐漸生起，能夠逐漸地斷除煩惱。智慧圓滿，斷除煩惱就全部斷盡，不是因為一個心中不能容納染污和清凈。所以能夠斷除煩惱。法界本來就是這樣的。煩惱沒有斷盡的時候，解脫煩惱的種子和煩惱是同體，不是因為另外有一個心，所以同時具有解脫煩惱的種子。
因為上文已經詳細說明了，所以只是引用上面的意義來作為破斥。
△二、總結。
因此，只要知道真心能夠與一切凡夫和聖人為本體，心體具足一切法性，就像即時世間和出世間的事情能夠成立一樣，都是因為心性有這樣的道理。如果沒有道理
【English Translation】 English version: In the mind. Furthermore, cultivating merit, wisdom, and purifying the mind with the Dharma does not hinder each other. Moreover, the latent afflictions and the wisdom to counteract them exist simultaneously without obstructing each other. Why is it said that a single mind cannot contain both defiled and pure Dharmas? Because of this principle, the Tathagatagarbha (Tathagatagarbha, the Womb of the Thus-Come One) fully encompasses all ordinary beings and sages at once, without any hindrance.
△2. Refuting Transformed Views, in two parts. First, the transformed view; second, the refutation. Now, the first part.
Question: Since such a principle is cited, allowing a single mind to be the essence, and it does not hinder the existence of many ordinary beings and sages at once, why can't a single sentient being simultaneously experience the retribution of the six realms? Furthermore, for those who practice, the seeds of liberation from afflictions exist simultaneously within a single mind without hindering each other. What principle allows wisdom to sever afflictions?
First, understanding that a single mind fully encompasses many ordinary beings and sages, yet transforming to argue that one person simultaneously experiences various retributions. Second, understanding that a single mind fully encompasses the seeds of liberation from afflictions, thus transforming to doubt that wisdom cannot sever afflictions.
△2. Refutation, in two parts. First, direct refutation; second, conclusion. Now, the first part.
Answer: As mentioned above regarding the gnat, the Dharmadhatu (Dharmadhatu, the Realm of Dharma) is inherently such. A single mind contains all ordinary beings and sages; the Dharmadhatu is inherently such. Each ordinary being and sage, in sequence, experiences retribution according to the strength of their own seeds; it is impossible for one person to simultaneously experience the bodies of the six realms. The Dharmadhatu is inherently such. A single mind simultaneously contains ordinary beings and sages without eliminating each other. The Dharmadhatu is inherently such. Although all ordinary beings and sages share the same mind, it does not hinder each ordinary being and sage from cultivating wisdom and severing their own afflictions. The Dharmadhatu is inherently such. Wisdom gradually arises, able to gradually sever afflictions. When wisdom is complete, all afflictions are completely severed, not because a single mind cannot contain both defilement and purity. Therefore, afflictions can be severed. The Dharmadhatu is inherently such. When afflictions are not yet exhausted, the seeds of liberation from afflictions are of the same essence as the afflictions, not because there is another mind, so both liberation and afflictions exist simultaneously.
Because the above text has already explained it in detail, it merely reiterates the above meaning as a refutation.
△2. Conclusion.
Therefore, simply knowing that the true mind can be the essence of all ordinary beings and sages, and that the mind-essence possesses all Dharma-nature, just as immediate worldly and supramundane affairs can be established, is all because the mind-nature has this principle. If there were no principle
者終不可成。如外道修行不得解脫者。由不與心性解脫道理相應也。法界法爾。行與心性相應。所作得成。行若不與心性相應。既所為不成。就此明第五治惑受報不同所由竟。
△六明共相不共相識三。初總明。二別解。三結示。今初。
次明第六共相不共相識。問曰。一切凡聖既唯一心為體。何為有相見者。有不相見者。有同受用者。有不同受用者。答曰。所言一切凡聖唯以一心為體者。此心就體相論之有其二種。一者真如平等心。此是體也。即是一切凡聖平等共相法身。二者阿梨耶識。即是相也。就此阿梨耶識中復有二種。一者清凈分依他性。亦名清凈和合識。即是一切聖人體也。二者染濁分依他性。亦名染濁和合識。即是一切眾生體也。此二種依他性雖有用別而體融一味。唯是一真如平等心也。以此二種依他性體同無二故。就中即合有二事別。一者共相識。二者不共相識。何故有耶。以真如體中具此共相識性不共相識性故。一切凡聖造同業。熏此共相性故。即成共相識也。若一一凡聖各各別造別業。熏此不共相性故。即成不共相識也。
真如平等心體即所謂一心真如門也。乃全相之體。非於阿黎耶識相外別有體也。阿黎耶識相即所謂一心生滅門也。乃全體之相。非於真如平等心體外別有相也
【現代漢語翻譯】 現代漢語譯本：如果修行不與心性解脫的道理相應，最終無法成就。就像外道修行不能得到解脫，就是因為不與心性解脫的道理相應。法界本來如此，修行與心性相應，所做就能成功；修行如果不與心性相應，那麼所做就不能成功。以上說明了第五點，即惑業受報的不同根源。
△六、說明共相和不共相的認識，分為三部分：首先總的說明，其次分別解釋，最後總結指示。現在開始第一部分：
其次說明第六點，即共相和不共相的認識。問：一切凡夫和聖人既然都以唯一的心為本體，為什麼有的能互相看見，有的不能互相看見？有的共同受用，有的不能共同受用？答：所說的一切凡夫和聖人都以唯一的心為本體，這個心就本體和現象來說，有兩種：一是真如平等心，這是本體，也就是一切凡夫和聖人平等的共相法身（Dharmakāya）。二是阿梨耶識（Ālaya-vijñāna），這是現象。就這個阿梨耶識中又有兩種：一是清凈分依他性（paratantra-svabhāva），也叫清凈和合識，也就是一切聖人的本體；二是染濁分依他性，也叫染濁和合識，也就是一切眾生的本體。這兩種依他性雖然作用不同，但本體融合爲一味，只是一個真如平等心。因為這兩種依他性本體相同沒有差別，所以其中就包含兩種不同的事物：一是共相識，二是不共相識。為什麼會有這兩種識呢？因為真如本體中具有這種共相識性和不共相識性。一切凡夫和聖人造作相同的業，熏習這種共相性，就形成共相識。如果每一個凡夫和聖人各自造作不同的業，熏習這種不共相性，就形成不共相識。
真如平等心體就是所謂的一心真如門（tathatā），是全部現象的本體，不是在阿梨耶識的現象之外另有一個本體。阿梨耶識的現象就是所謂的一心生滅門，是全部本體的現象，不是在真如平等心的本體之外另有一個現象。
【English Translation】 English version: If practice does not accord with the principle of liberation of the mind-nature, it will ultimately not be accomplished. Just as non-Buddhist practices cannot attain liberation because they do not accord with the principle of liberation of the mind-nature. The Dharma-realm (Dharmadhātu) is inherently so; if practice accords with the mind-nature, what is done will be successful; if practice does not accord with the mind-nature, then what is done will not be successful. The above explains the fifth point, that the different origins of delusion, karma, and retribution.
△ Six, explaining the recognition of common and uncommon characteristics, divided into three parts: first, a general explanation; second, separate explanations; and third, a concluding instruction. Now begins the first part:
Next, explaining the sixth point, the recognition of common and uncommon characteristics. Question: Since all ordinary beings and sages have only one mind as their essence, why are some able to see each other, and some not? Why do some share experiences, and some not? Answer: The statement that all ordinary beings and sages have only one mind as their essence refers to this mind having two aspects in terms of essence and phenomena: first, the True Thusness (Tathatā) equal mind, which is the essence, and is the equal common characteristic Dharma-body (Dharmakāya) of all ordinary beings and sages; second, the Ālaya-consciousness (Ālaya-vijñāna), which is the phenomenon. Within this Ālaya-consciousness, there are again two types: first, the pure dependent nature (paratantra-svabhāva), also called the pure harmonious consciousness, which is the essence of all sages; second, the defiled dependent nature, also called the defiled harmonious consciousness, which is the essence of all sentient beings. Although these two dependent natures have different functions, their essence merges into one flavor, which is only one True Thusness equal mind. Because these two dependent natures have the same essence without difference, they contain two different things: first, common characteristic consciousness; second, uncommon characteristic consciousness. Why are there these two types of consciousness? Because the True Thusness essence contains these common characteristic consciousness and uncommon characteristic consciousness. All ordinary beings and sages create the same karma, perfuming this common characteristic nature, thus forming common characteristic consciousness. If each ordinary being and sage individually creates different karma, perfuming this uncommon characteristic nature, thus forming uncommon characteristic consciousness.
The True Thusness equal mind essence is what is called the One Mind True Thusness Gate (tathatā), which is the essence of all phenomena, not a separate essence outside the phenomena of Ālaya-consciousness. The phenomena of Ālaya-consciousness is what is called the One Mind arising and ceasing Gate, which is the phenomena of the entire essence, not a separate phenomenon outside the True Thusness equal mind essence.
。清凈分依他性。即所謂生滅門中覺義也。染濁分依他性。即所謂生滅門中不覺義也。覺與不覺用雖有別。而惟以一心為體。譬如澄水波瀾同一濕性。約凡聖有體同之義即為共相識性。約染凈有相別之義即為不共相識性。繇有此二相識性。故隨熏成二相識也。
△二別解四。初解共相識。二解不共相識。三解共中不共。四解不共中共。今初。
何者。所謂外諸法五塵器世界等。一切凡聖同受用者。是共相識相也。如一切眾生同修無量壽業者。皆悉熏于真心共相之性。性依熏起顯現凈土。故得凡聖同受用也。如凈土由共相成。其餘雜穢等土亦復如是。然此同用之土唯是心相。故言共相識。又此同用之土雖一切凡聖共業所起。而不妨一一眾生一一聖人一身造業即能獨感此土。是故無量眾生余處託生。不廢此土常存不缺。又雖一一凡聖皆有獨感此土之業。而不相妨唯是一土。是故無量眾生新生而舊土之相更無改增。唯除其時一切眾生同業轉勝。土即變異。同業轉惡。土亦改變。若不爾者。即土常一定也。
△二解不共相。
所言不共相者。謂一一凡聖內身別報是也。以一一凡聖造業不同熏于真心。真心不共之性依熏所起。顯現別報各各不同。自他兩別也。然此不同之報唯是心相。故言不共相識。
【現代漢語翻譯】 現代漢語譯本：清凈部分的依他性，就是所謂的生滅門中的覺悟之義。染濁部分的依他性，就是所謂的生滅門中的不覺悟之義。覺悟與不覺悟，作用雖然有區別，但都以一心為本體。譬如澄清水中的波瀾，都具有相同的濕性。從凡夫和聖人角度來說，具有本體相同的意義，這就是共相識性。從染污和清凈角度來說，具有相狀差別的意義，這就是不共相識性。由於有這兩種相識性，所以隨著熏習而形成兩種相識。
△二、分別解釋四種含義。首先解釋共相識，其次解釋不共相識，然後解釋共中的不共，最後解釋不共中的共。現在開始解釋第一種。
什麼是共相識呢？就是指外在的諸法，如五塵（色、聲、香、味、觸）和器世界等，一切凡夫和聖人共同受用的，這就是共相識相。比如一切眾生共同修習無量壽業（Amitayus karma），都會熏習于真心的共相之性，真心之性依熏習而顯現凈土（Pure Land），所以才能使凡夫和聖人共同受用。如同凈土由共相而成，其餘雜穢等國土也是如此。然而這共同受用的國土僅僅是心相，所以說是共相識。而且這共同受用的國土雖然是一切凡夫和聖人共同的業力所生起，但是不妨礙每一個眾生、每一個聖人，以自身造業就能獨自感得此土。因此，無數眾生在其他地方託生，並不妨礙此土常存不缺。而且雖然每一個凡夫和聖人都有獨自感得此土的業力，但是互不妨礙，唯是一土。所以無數眾生新生，而舊土的相狀並沒有改變或增減。只有當一切眾生共同的業力轉好時，國土才會變異；共同的業力轉壞時，國土也會改變。如果不是這樣，那麼國土就永遠是一定的了。
△二、解釋不共相。
所謂不共相，是指每一個凡夫和聖人內在的身心差別果報。因為每一個凡夫和聖人造作的業力不同，熏習于真心，真心的不共之性依熏習而生起，顯現出各自不同的差別果報，自身與他人之間有區別。然而這不同的果報僅僅是心相，所以說是「不共相識」。
【English Translation】 English version: The dependent nature of the pure aspect is what is called the meaning of awakening within the gate of birth and death. The dependent nature of the defiled and turbid aspect is what is called the meaning of non-awakening within the gate of birth and death. Although the functions of awakening and non-awakening are different, they both take the one mind as their substance. For example, the waves in clear water have the same wet nature. From the perspective of ordinary beings and sages, having the same substance is the meaning of common characteristic consciousness (Samanya-laksana-vijnana). From the perspective of defilement and purity, having different characteristics is the meaning of uncommon characteristic consciousness (Asamanya-laksana-vijnana). Because there are these two characteristic consciousnesses, two kinds of consciousness are formed according to the熏習 (xunxi, influence of habit).
△2. Separate explanations of four aspects. First, explain common characteristic consciousness; second, explain uncommon characteristic consciousness; third, explain the uncommon within the common; fourth, explain the common within the uncommon. Now, begin with the first.
What is common characteristic consciousness? It refers to the external dharmas, such as the five dusts (rupa, sabda, gandha, rasa, sparsa) and the world of vessels, which are commonly enjoyed by all ordinary beings and sages. This is the aspect of common characteristic consciousness. For example, when all sentient beings jointly cultivate Amitayus karma (無量壽業), they all influence the common characteristic nature of the true mind. The nature of the true mind arises according to the influence and manifests the Pure Land (凈土), so that ordinary beings and sages can commonly enjoy it. Just as the Pure Land is formed by common characteristics, so are other impure lands. However, this commonly used land is only a mental image, so it is called common characteristic consciousness. Moreover, although this commonly used land is produced by the joint karma of all ordinary beings and sages, it does not prevent each sentient being and each sage from individually experiencing this land through their own karma. Therefore, countless sentient beings being born elsewhere does not prevent this land from constantly existing without deficiency. Moreover, although each ordinary being and sage has the karma to individually experience this land, they do not interfere with each other, and it is only one land. Therefore, countless sentient beings are newly born, but the appearance of the old land does not change or increase. Only when the common karma of all sentient beings improves at the same time will the land change; when the common karma deteriorates, the land will also change. If it were not so, then the land would always be fixed.
△2. Explanation of uncommon characteristics.
What is called uncommon characteristic refers to the distinct individual retributions within the bodies of each ordinary being and sage. Because each ordinary being and sage creates different karma, influencing the true mind, the uncommon nature of the true mind arises according to the influence, manifesting different individual retributions, with distinctions between oneself and others. However, these different retributions are only mental images, so they are called 'uncommon characteristic consciousness.'
△三解共中不共。
就共相中復有不共相識義。謂如餓鬼等與人同造共業故。同得器世界報。及遙見恒河即是共相故。復以彼等別業尤重為障故。至彼河邊但見種種別事不得水飲。即是共中不共也。復據彼同類同造餓業故。同於恒河之上不得水飲。復是共相之義。于中復所見不同。或見流光。或見枯竭。或見膿血等。無量差別。復是共中不共。若如是顯現之時。隨有同見同用者即名為共相識。不同見聞不同受用者即是共不共相識。隨義分別。一切眾生悉皆如是可知也。
△四解不共中共。
就不共相中復有共義。謂眷屬知識。乃至時頃同處同語同知同解。或暫相見若怨若親。及與中人相識及不相識。乃至畜生天道互相見知者。皆由過去造相見知等業。熏心共相性故。心緣熏力顯現如此相見相知等事。即是不共相中共相義也。或有我知見他。他不知見我者。即於我為共。於他為不共。如是隨義分別可知。又如一人之身即是不共相識。復為八萬戶蟲所依故。即此一身復與彼蟲為共相識。亦是不共中共相義也。
△三結示。
以有此共相不共相道理故。一切凡聖雖同一心為體。而有相見不相見。同受用不同受用也。是故靈山常曜而睹林樹潛輝。丈六金軀復見土灰眾色。蓮華妙剎反謂丘
【現代漢語翻譯】 現代漢語譯本 △三、解釋共同中的不共同。 在共同的表象中，還存在不共同的認識意義。例如，餓鬼等眾生與人類共同造作共同的業，因此共同獲得器世界的果報，以及遠遠地看見恒河，這就是共同的表象。但是，由於這些餓鬼的特殊業力特別深重，成為障礙，以至於到了恒河邊，只能看到種種不同的景象，無法飲水，這就是共同中的不共同。再根據他們同類共同造作餓鬼的業，同樣在恒河之上無法飲水，這又是共同表象的意義。在這其中，所見到的景象又各不相同，有的看到流光，有的看到乾涸，有的看到膿血等，有無數的差別，這又是共同中的不共同。如果出現這樣的顯現時，凡是具有相同見解、相同用途的，就稱為共同的認識；見聞不同、受用不同的，就是共同不共同的認識。根據意義來分別，一切眾生都可以這樣理解。 △四、解釋不共同中的共同。 在不共同的表象中，又存在共同的意義。例如，眷屬、知識，乃至在一段時間內，同處一地、同聲說話、同知同解，或者短暫相見，無論是怨家還是親人，以及與中間人相識或不相識，乃至畜生道和天道互相見知，都是由於過去造作相見、知見等業，薰染了內心的共同表象的性質，因此內心憑藉薰染的力量顯現出如此相見相知等事，這就是不共同表象中的共同意義。或者有我能知見他，他不能知見我，那麼對於我來說是共同的，對於他來說是不共同的。像這樣根據意義來分別就可以理解。又如一個人的身體，這本來是不共同的認識，但是由於有八萬戶蟲寄生在上面，因此這一個身體又與這些蟲子成為共同的認識，這也是不共同中的共同意義。 △三、總結指示。 正因為有這種共同表象和不共同表象的道理，所以一切凡夫和聖人雖然以同一顆心為本體，卻有相見和不相見，共同受用和不同受用的情況。因此，靈山永遠閃耀光芒，而睹林樹卻潛藏光輝；丈六金身有時顯現，有時又顯現為土灰的眾多顏色；蓮花美妙的剎土，反而被認為是丘
【English Translation】 English version △3. Explanation of the Uncommon within the Common. Within the common appearance, there is also the meaning of uncommon recognition. For example, beings like hungry ghosts and humans create common karma together, thus jointly obtaining the retribution of the container world, and remotely seeing the Ganges River, which is a common appearance. However, due to the particularly heavy specific karma of these beings, it becomes an obstacle, so that when they reach the riverbank, they only see various different things and cannot drink water. This is the uncommon within the common. Furthermore, based on the fact that they, as a kind, jointly create the karma of hungry ghosts, they are equally unable to drink water above the Ganges River, which is again the meaning of a common appearance. Within this, what is seen differs again, with some seeing flowing light, some seeing dryness, and some seeing pus and blood, etc., with countless differences. This is again the uncommon within the common. If such manifestations appear, those who have the same views and the same uses are called common recognition; those who have different sights and sounds and different uses are called the uncommon within the common recognition. According to the meaning, all sentient beings can be understood in this way. △4. Explanation of the Common within the Uncommon. Within the uncommon appearance, there is also a common meaning. For example, relatives, acquaintances, and even for a period of time, being in the same place, speaking the same language, having the same knowledge and understanding, or briefly meeting, whether they are enemies or relatives, as well as acquaintances or strangers, and even beings in the animal realm and the heavenly realm knowing each other, are all due to past actions of creating seeing, knowing, and other karmas, which have influenced the common nature of the mind's appearance. Therefore, the mind relies on the power of influence to manifest such things as seeing and knowing each other. This is the meaning of the common within the uncommon appearance. Or, there may be cases where 'I' know and see 'him', but 'he' does not know and see 'me'. Then, for 'me', it is common, and for 'him', it is uncommon. In this way, it can be understood by distinguishing according to the meaning. Furthermore, like the body of one person, which is originally an uncommon recognition, but because it is relied upon by eighty thousand households of insects, this one body becomes a common recognition with those insects. This is also the meaning of the common within the uncommon. △3. Concluding Instruction. Because there is this principle of common and uncommon appearances, all ordinary beings and sages, although having the same mind as their essence, have situations of seeing and not seeing each other, and of common and different uses. Therefore, Vulture Peak (Griddhakuta) is always shining, while the Duhuā Tree (Palāśa) conceals its brilliance; the sixteen-foot golden body sometimes appears, and sometimes appears as the many colors of earth and ash; the wonderful Pure Land of the Lotus is instead considered a hill.
墟。莊嚴寶地倒言砂礫。斯等皆由共不共之致也。
已上二詳解六科竟。
△三總結。
此明不空如來藏中藏體一異六種差別之義竟。上來總明止觀依止中何所依止訖。
△二明何故依止二。初正明。二釋疑。初中二。初明修心依本義。二明全性起修義。今初。
次明何故依止。問曰。何故依止此心修止觀。答曰。以此心是一切法根本故。若法依本則難破壞。是故依止此心修止觀也。人若不依止此心修于止觀則不得成。何以故。以從本以來未有一法心外得建立故。
此明全修須在性也。心為法本。心外無法。安得不依止此心而修止觀耶。
△二明全性起修義又二。初正明。二釋成。今初。
又此心體本性具足寂用二義。為欲熏彼二義令顯現故。何以故。以其非熏不顯故。顯何所用。謂自利利他故。有如是因緣故。依此心修止觀也。
本具寂義。依之修止。本具用義。依之修觀。繇止觀故性德顯現。成二利行又安得不依一心耶。
△二釋成。
問曰。何謂心體寂用二義。答曰。心體平等離一切相即是寂義。體具違順二用即是用義。是故修習止行即能除滅虛妄紛動。令此心體寂靜離相即為自利。修習觀行令此心用顯現繁興即為利他。
通論止
【現代漢語翻譯】 現代漢語譯本： 廢墟和莊嚴的寶地，都可以說是砂礫，這些都是由於共同和不共同的因緣所導致的。 以上詳細解釋了六科的內容，完畢。 總結。 以上闡明了不空如來藏中藏體一異六種差別的意義，完畢。上面總的說明了止觀所依止的內容，完畢。 闡明為何依止（此心）分為兩部分：首先是正面闡明，其次是解釋疑問。在正面闡明中又分為兩部分：首先是闡明修心依于根本的意義，其次是闡明全性起修的意義。現在先闡明修心依本的意義。 接下來闡明為何依止（此心）。問：為何要依止此心來修止觀？答：因為此心是一切法的根本。如果法依于根本，就難以被破壞。所以要依止此心來修止觀。如果人不依止此心來修止觀，就不能成功。為什麼呢？因為從根本以來，沒有一法可以在心外建立。 這裡闡明了全部的修習必須在自性上進行。心是法的根本，心外沒有法，怎麼能不依止此心而修止觀呢？ 闡明全性起修的意義又分為兩部分：首先是正面闡明，其次是解釋和成就。現在先闡明。 而且此心體本性具足寂（Śamatha，止）用（Vipassanā，觀）二義。爲了熏習這兩個意義，使之顯現。為什麼呢？因為不熏習就不會顯現。顯現了有什麼用呢？是爲了自利利他。因為有這樣的因緣，所以依此心修止觀。 本性具足寂義，依此修止。本性具足用義，依此修觀。通過止觀，性德顯現，成就自利利他的行為，又怎麼能不依止一心呢？ 解釋和成就。 問：什麼是心體的寂用二義？答：心體平等，遠離一切相，這就是寂義。體具違順二用，這就是用義。所以修習止行，就能消除虛妄的紛動，使此心體寂靜離相，這就是自利。修習觀行，使此心用顯現繁興，這就是利他。 總的來說止（Śamatha）
【English Translation】 English version: Ruins and solemn, precious lands can both be said to be gravel. These are all due to common and uncommon causes. The above detailed explanation of the six categories is complete. Summary. The above clarifies the meaning of the six kinds of differences in the essence of the Tathāgatagarbha (如來藏, the womb of the Tathagata) that is not empty, complete. The above generally explains what to rely on in Śamatha-Vipassanā (止觀, calming and insight meditation), complete. Explaining why to rely (on this mind) is divided into two parts: first, a positive explanation, and second, an explanation of doubts. The positive explanation is further divided into two parts: first, explaining the meaning of cultivating the mind based on the root, and second, explaining the meaning of fully cultivating from the nature. Now, first explain the meaning of cultivating the mind based on the root. Next, explain why to rely (on this mind). Question: Why rely on this mind to cultivate Śamatha-Vipassanā (止觀, calming and insight meditation)? Answer: Because this mind is the root of all dharmas. If a dharma relies on the root, it is difficult to be destroyed. Therefore, rely on this mind to cultivate Śamatha-Vipassanā (止觀, calming and insight meditation). If a person does not rely on this mind to cultivate Śamatha-Vipassanā (止觀, calming and insight meditation), they will not succeed. Why? Because from the beginning, no dharma can be established outside the mind. This explains that all cultivation must be done on the self-nature. The mind is the root of the dharma, and there is no dharma outside the mind. How can one not rely on this mind to cultivate Śamatha-Vipassanā (止觀, calming and insight meditation)? Explaining the meaning of fully cultivating from the nature is also divided into two parts: first, a positive explanation, and second, an explanation and accomplishment. Now, first explain. Moreover, this mind-essence inherently possesses the two meanings of Śamatha (止, calming) and Vipassanā (觀, insight). In order to熏習 (xunxi, to perfume, influence) these two meanings and make them manifest. Why? Because they will not manifest without being 熏習 (xunxi, to perfume, influence). What is the use of manifesting? It is for self-benefit and benefiting others. Because of such causes and conditions, rely on this mind to cultivate Śamatha-Vipassanā (止觀, calming and insight meditation). The inherent nature possesses the meaning of Śamatha (止, calming), rely on it to cultivate Śamatha (止, calming). The inherent nature possesses the meaning of Vipassanā (觀, insight), rely on it to cultivate Vipassanā (觀, insight). Through Śamatha-Vipassanā (止觀, calming and insight meditation), the virtues of the nature manifest, accomplishing the actions of self-benefit and benefiting others. How can one not rely on the one mind? Explanation and accomplishment. Question: What are the two meanings of the mind-essence, Śamatha (止, calming) and Vipassanā (觀, insight)? Answer: The mind-essence is equal and free from all characteristics, which is the meaning of Śamatha (止, calming). The essence possesses the two functions of compliance and opposition, which is the meaning of Vipassanā (觀, insight). Therefore, cultivating Śamatha (止, calming) practice can eliminate false and chaotic movements, making this mind-essence tranquil and free from characteristics, which is self-benefit. Cultivating Vipassanā (觀, insight) practice makes this mind's function manifest and flourish, which is benefiting others. Generally speaking, Śamatha (止, calming)
觀皆具二利。今以背塵合覺即三觀之三止束為自利止行。而以從體起用即三止之三觀束為利他觀行。略如最初標示止觀中所用也。
△二釋疑。
問曰。修止觀者為除生死。若令顯現繁興此即轉增流浪。答曰。不然。但除其病而不除法。病在執情不在大用。是故熾然六道權現無間。即是違用顯現。而復畢竟清凈不為世染。智慧照明故。相好圓備身心安住勝妙境界。具足一切諸佛功德。即是順用顯現也。此明止觀依止中何故依止竟。
此別釋觀行中疑也。體既並具違順二用。觀則熏彼二用令得顯現。不幾流浪生死耶。然迷者被違順所用。達者能用違用順用。違則示現惡趣用。順則示現佛身。所謂君子不器。善惡皆能者也。無間即阿鼻地獄。不閒不住故名無間。或即無間古字。閑間每互用故。
△三明以何依止三。初分科。二解釋。三總結。今初。
次明以何依止就中復有三門差別。一明以何依止體狀。二明破小乘人執。三明破大乘人執。
意識為能依。一心為所依。小乘知意識而不知一心。大乘執一心而欲廢意識。故並須破也。
△二解釋三。初明以何依止體狀(至)三破大乘人執。初中二。初總標。二別釋。今初。
初明以何依止體狀者。問曰。以何依止此心修止
【現代漢語翻譯】 觀行同時具備自利和他利兩種作用。現在，將『背塵合覺』（背離塵世，契合覺悟）的三觀，也就是三種止（奢摩他，三摩缽提，禪那）歸納為自利的止行。而將『從體起用』（從本體生起作用）的三止，也就是三種觀（空觀，假觀，中道觀）歸納為利他的觀行。這大致與最初標示的止觀中所用的方法相同。
△二 解釋疑問。
問：修習止觀是爲了去除生死輪迴。如果讓（種種現象）顯現並繁榮興盛，這豈不是反而增加了流浪生死？答：不是這樣的。只是去除其病，而不是去除法。病在於執著的情感，而不在於（止觀的）廣大作用。因此，熾盛地示現六道，甚至權且顯現無間地獄，這就是違用顯現。然而，最終仍然清凈，不被世俗所污染，因為有智慧的照明。因此，相好莊嚴圓滿具備，身心安住在殊勝美妙的境界，具足一切諸佛的功德，這就是順用顯現。這裡說明了止觀依止中，為何要依止到最終的究竟處。
這裡是分別解釋觀行中的疑問。本體既然同時具備違用和順用兩種作用，那麼觀行就會熏習這兩種作用，使它們得以顯現。這難道不會導致流浪生死嗎？然而，迷惑的人被違用和順用所用，通達的人能夠運用違用和順用。違用則示現惡趣，順用則示現佛身。這就是所謂的『君子不器』，善惡都能做到。『無間』即阿鼻地獄，因為沒有空閑和停歇，所以叫做無間。或者，『無間』就是古代的『無閑』，『閑』和『間』常常互相通用。
△三 說明以什麼作為依止 三。
初 分科。二 解釋。三 總結。現在開始。
接下來，說明以什麼作為依止，其中又有三個方面的差別：一、說明以什麼作為依止的體狀；二、破斥小乘人的執著；三、破斥大乘人的執著。
意識是能依，一心是所依。小乘知道意識，卻不知道一心。大乘執著一心，卻想要廢除意識。所以都需要破斥。
△二 解釋 三。
初 說明以什麼作為依止的體狀（至）三 破斥大乘人的執著。初中二。初 總標。二 別釋。現在開始。
首先說明以什麼作為依止的體狀。問：以什麼依止這個心來修習止
【English Translation】 Both contemplation and practice inherently possess the benefits of self and others. Now, 'turning away from the dust and uniting with enlightenment' (背塵合覺) – the three contemplations, which are the three Samatha (止, tranquility), are summarized as the self-benefiting practice of cessation. And 'arising from the essence and manifesting function' (從體起用) – the three cessations, which are the three contemplations (空觀, emptiness; 假觀, provisional existence; 中道觀, the Middle Way), are summarized as the other-benefiting practice of contemplation. This is roughly the same as the method used in the initial indication of Samatha-Vipassanā (止觀).
△2. Resolving Doubts.
Question: Those who cultivate Samatha-Vipassanā do so to eliminate birth and death. If one allows (phenomena) to appear and flourish, wouldn't this increase wandering in the cycle of birth and death? Answer: Not so. One only removes the illness, not the Dharma. The illness lies in clinging emotions, not in the great function (of Samatha-Vipassanā). Therefore, the blazing manifestation of the six realms, even the provisional appearance of Avīci Hell (無間地獄), is the manifestation of adverse function. However, it ultimately remains pure, unpolluted by the world, because of the illumination of wisdom. Therefore, the adornments of auspicious marks are complete, the body and mind dwell in a supremely wonderful state, and one possesses all the merits of all Buddhas – this is the manifestation of favorable function. This explains why, in the reliance of Samatha-Vipassanā, one relies until the ultimate point.
This separately explains the doubts in the practice of contemplation. Since the essence inherently possesses both adverse and favorable functions, contemplation will influence these two functions, allowing them to manifest. Wouldn't this lead to wandering in the cycle of birth and death? However, those who are deluded are used by adverse and favorable functions, while those who are enlightened can use adverse and favorable functions. Adverse function manifests as evil realms, while favorable function manifests as the body of a Buddha. This is what is meant by 'a noble person is not a vessel' (君子不器), capable of both good and evil. 'Avīci' (無間) is Avīci Hell (阿鼻地獄), because there is no leisure or rest, it is called Avīci. Or, 'Avīci' (無間) is the ancient 'Avīci' (無閑), 'leisure' (閑) and 'interval' (間) are often used interchangeably.
△3. Explaining What to Rely On Three.
First Dividing into Categories. Second Explaining. Third Summarizing. Now beginning.
Next, explaining what to rely on, there are three aspects of difference: 1. Explaining the substance of what to rely on; 2. Refuting the attachments of the Śrāvakayāna (小乘) practitioners; 3. Refuting the attachments of the Mahāyāna (大乘) practitioners.
Consciousness (意識) is what relies, the One Mind (一心) is what is relied upon. The Śrāvakayāna knows consciousness but does not know the One Mind. The Mahāyāna clings to the One Mind but wants to abandon consciousness. Therefore, both need to be refuted.
△2. Explaining Three.
First Explaining the Substance of What to Rely On (to) Third Refuting the Attachments of the Mahāyāna Practitioners. First in two. First General Indication. Second Separate Explanation. Now beginning.
First explaining the substance of what to rely on. Question: What does one rely on to cultivate Samatha with this mind?
觀。答曰。以意識依止此心修行止觀也。
△二別釋二。初明止行體狀。二明觀行體狀。初又二。初正明。二釋疑。今初。
此義云何。謂以意識能知名義故。聞說一切諸法自性寂靜本來無相。但以虛妄因緣故有諸法。然虛妄法。有即非有。唯一真心亦無別真相可取。聞此說已。方便修智。知法本寂唯是一心。然此意識如此解時。唸唸熏于本識。增益解性之力。解性增已更起意識。轉復明利知法如實。久久熏心故解性圓明。照己體本唯真寂。意識即息。爾時本識轉成無分別智。亦名證智。以是因緣故。以意識依止真心修止行也。是故論言。以依本覺故有不覺。依不覺故而有妄心。能知名義為說本覺。故得始覺即同本覺。如實不有始覺之異也。
意識能知名義。聞慧也。方便修習。思修二慧也。一切諸法因緣所生。十界法也。自性寂靜本來無相。即空也。但以虛妄因緣故有諸法。即假也。有即非有惟一真心。亦無別真相可取。即中也。又一切諸法自性清凈本來無相。除分別性入無相性也。有即非有。除依他性入無生性也。惟一真心亦無別真相可取。除真實性入無性性也。惟一真心即無無性。無別真相可取即無真性。具如下文所明也。意識如此解時。觀行位也。增益解性。相似位也。意識轉復明利知法
【現代漢語翻譯】 現代漢語譯本 觀。答：用意識依止此心來修行止觀。
△二、分別解釋止和觀。首先說明止行的體狀，其次說明觀行的體狀。首先又分為兩部分：首先是正面說明，其次是解釋疑問。現在開始正面說明。
這個道理是怎樣的呢？就是說用意識能夠知曉名義，所以聽聞說一切諸法自性寂靜，本來沒有形象，只是因為虛妄的因緣才有了諸法。然而虛妄的法，說有即非有，唯一的真心也沒有別的真實相狀可以執取。聽聞這些說法后，方便地修習智慧，知道法本來寂靜，唯一是真心。然而這個意識如此理解的時候，唸唸熏習本識，增加解性的力量。解性增加后，再次生起意識，反而更加明利，如實地知曉法。長久地熏習真心，所以解性圓滿明亮，照見自己的本體本來就是真寂。意識就停止了。這時本識轉變成無分別智，也叫做證智。因為這個因緣，所以用意識依止真心來修止行。因此，《論》中說：『因為依止本覺，所以有不覺；依止不覺，所以有妄心。』能夠知曉名義，是為說本覺，所以得到始覺就等同於本覺，實際上沒有始覺的差異。
意識能夠知曉名義，是聞慧（通過聽聞佛法而獲得的智慧）。方便修習，是思慧和修慧（通過思考和修行而獲得的智慧）。一切諸法因緣所生，是十界法（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）。自性寂靜，本來沒有形象，就是空（空的性質）。只是因為虛妄的因緣才有了諸法，就是假（虛假的存在）。說有即非有，唯一的真心，也沒有別的真實相狀可以執取，就是中（中道）。又，一切諸法自性清凈，本來沒有形象，是去除分別性，進入無相性。說有即非有，是去除依他性，進入無生性。唯一的真心，也沒有別的真實相狀可以執取，是去除真實性，進入無性性。唯一的真心，就是沒有無性；沒有別的真實相狀可以執取，就是沒有真性。具體如下文所說明。意識如此理解的時候，是觀行位（觀修的階段）。增加解性，是相似位（相似的階段）。意識轉而更加明利，知曉法。
【English Translation】 English version Contemplation. The answer is: Use consciousness to rely on this mind to cultivate cessation and contemplation.
△2. Separate explanations of cessation and contemplation. First, explain the nature of the practice of cessation; second, explain the nature of the practice of contemplation. The first is further divided into two parts: first, a direct explanation; second, a clarification of doubts. Now, let's begin with the direct explanation.
What is the meaning of this? It means that consciousness can know names and meanings. Therefore, hearing that all dharmas are inherently tranquil and originally without form, but only arise due to false causes and conditions. However, false dharmas, when said to exist, are actually non-existent. The only true mind has no other real characteristics to grasp. After hearing these teachings, skillfully cultivate wisdom, knowing that the dharma is originally tranquil and is only the true mind. However, when this consciousness understands in this way, it constantly熏習 (xunxi - influence by repeated contact) the 本識 (benshi - store consciousness), increasing the power of the 解性 (jiexing - nature of understanding). As the nature of understanding increases, consciousness arises again, becoming even clearer and more insightful, truly knowing the dharma. Through prolonged熏習 (xunxi - influence by repeated contact) of the true mind, the nature of understanding becomes complete and bright, illuminating that one's own essence is originally true tranquility. Consciousness then ceases. At this time, the 本識 (benshi - store consciousness) transforms into non-discriminating wisdom, also called 證智 (zhengzhi - realized wisdom). Because of this cause and condition, consciousness relies on the true mind to cultivate the practice of cessation. Therefore, the treatise says: 'Because of reliance on 本覺 (benjue - original enlightenment), there is 不覺 (bujue - non-enlightenment); because of reliance on 不覺 (bujue - non-enlightenment), there is a deluded mind.' Being able to know names and meanings is to explain 本覺 (benjue - original enlightenment), so attaining 始覺 (shijue - initial enlightenment) is the same as 本覺 (benjue - original enlightenment), and in reality, there is no difference in 始覺 (shijue - initial enlightenment).
Consciousness can know names and meanings, which is 聞慧 (wenhui - wisdom from hearing). Skillful cultivation is 思慧 (sihui - wisdom from thinking) and 修慧 (xiuhui - wisdom from cultivation). All dharmas arise from causes and conditions, which are the 十界法 (shijiefa - ten realms of existence: hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas). The self-nature is tranquil and originally without form, which is 空 (kong - emptiness). Dharmas arise due to false causes and conditions, which is 假 (jia - provisional existence). 'Existing is non-existing, the only true mind, and there are no other real characteristics to grasp,' which is 中 (zhong - the Middle Way). Furthermore, all dharmas are inherently pure and originally without form, which is removing the nature of discrimination and entering the nature of no-form. 'Existing is non-existing' is removing the nature of dependence and entering the nature of no-birth. 'The only true mind has no other real characteristics to grasp' is removing the nature of reality and entering the nature of no-nature. The only true mind is without no-nature; having no other real characteristics to grasp is without true nature. This will be explained in detail below. When consciousness understands in this way, it is the stage of 觀行 (guanxing - practice of contemplation). Increasing the nature of understanding is the stage of similarity. Consciousness becomes clearer and more insightful, knowing the dharma.
如實。分真位也。解性圓明。金剛後心也。意識即息。妙覺位也。第八識轉成大圓鏡智。親證真如名為證智。爾前皆是妙觀察智之功。故以意識為能依止也。次復引論證成。依本覺有不覺故。凈心亦名本識。依不覺有妄覺故。意識能知名義。轉意識成無塵智故為始覺。意識即息成無分別智。故始覺即同本覺也。
△二釋疑。
問曰。上來唯言凈心真心。今言本識。意有何異。答曰。本識．阿黎耶識．和合識．種子識．果報識等。皆是一體異名。上共不共相中已明真如與阿梨耶同異之義。今更為汝重說。謂真心是體。本識是相。六七等識是用。如似水為體。流為相。波為用。類此可知。是故論云。不生不滅與生滅和合。說名阿黎耶識。即本識也。以與生死作本。故名為本。是故論云。以種子時阿黎耶識。與一切法作根本種子故。即其義也。又復經云。自性清凈心。復言彼心為煩惱所染。此明真心雖復體具凈性。而復體具染性。故而為煩惱所染。以此論之。明知就體偏據一性說為凈心。就相與染事和合說為本識。以是義故。上來就體性以明。今就事相說亦無所妨。問曰。熏本識時即熏真心以不。答曰。觸流之時即觸於水。是故向言增益解性者。即是益於真心性凈之力也。是故論云。阿黎耶識有二分。一者覺。
【現代漢語翻譯】 現代漢語譯本 如實：指分清真如之位。解釋自性圓滿光明，是金剛後心的境界。意識止息，是妙覺之位。第八識（阿賴耶識）轉變為大圓鏡智，親自證悟真如，這稱為證智。在此之前，都是妙觀察智的作用，所以說意識是能依止的。
接下來引用論典來證明成立：依據本覺而有不覺的產生，清凈心也稱為本識。依據不覺而有妄覺的產生，意識能夠識別名義。轉變意識成為無塵智，所以說是始覺。意識止息就成為無分別智，所以始覺等同於本覺。
二、解釋疑問。
問：上面只說了凈心、真心，現在又說本識，意思有什麼不同？
答：本識（根本識）、阿黎耶識（藏識）、和合識、種子識、果報識等，都是一體的不同名稱。在之前的『共不共相』中已經說明了真如與阿梨耶識的同異之義。現在再為你重說一遍，所謂真心是體，本識是相，第六識、第七識等是用。就像水是體，流動是相，波浪是用，可以這樣類比理解。所以《起信論》說：『不生不滅與生滅和合，說名為阿黎耶識』，就是本識。因為它與生死作為根本，所以名為本。所以《起信論》說：『以種子時的阿黎耶識，與一切法作為根本種子』，就是這個意思。又經中說：『自性清凈心』，又說『此心為煩惱所染』，這說明真心雖然本體具有清凈的性質，但也具有染污的性質，所以會被煩惱所染。以此來論證，明確知道就本體而言，偏重於清凈的性質，說為凈心；就現象而言，與染污的事物和合，說為本識。因為這個緣故，上面就本體的性質來闡明，現在就事相來說也沒有妨礙。
問：熏習本識的時候，是否也熏習了真心？
答：接觸水流的時候，也就接觸到了水。所以之前說『增益解性』，就是增益真心的自性清凈之力。所以《起信論》說：『阿黎耶識有二分，一者覺。』
【English Translation】 English version 'As it is' refers to distinguishing the position of truth. Explaining the perfect and bright nature of self, it is the state of the Vajra after-mind. When consciousness ceases, it is the state of Wonderful Enlightenment. The eighth consciousness (Ālaya-vijñāna) transforms into the Great Perfect Mirror Wisdom. Personally realizing Suchness is called Realization Wisdom. Before this, it is all the function of Wonderful Observing Wisdom, so it is said that consciousness is what can be relied upon.
Next, quoting treatises to prove its establishment: Based on the original enlightenment, there arises non-enlightenment, and the pure mind is also called the original consciousness. Based on non-enlightenment, there arises deluded consciousness, and consciousness can recognize names and meanings. Transforming consciousness into dust-free wisdom, therefore it is said to be the beginning of enlightenment. When consciousness ceases, it becomes non-discriminating wisdom, so the beginning of enlightenment is the same as the original enlightenment.
△2. Explaining doubts.
Question: Above, only pure mind and true mind were mentioned, but now original consciousness is mentioned. What is the difference in meaning?
Answer: Original consciousness, Ālaya-vijñāna (storehouse consciousness), combined consciousness, seed consciousness, fruition consciousness, etc., are all different names for the same entity. In the previous 'common and uncommon aspects', the similarities and differences between Suchness and Ālaya-vijñāna have already been explained. Now I will repeat it for you. So-called true mind is the substance, original consciousness is the appearance, and the sixth and seventh consciousnesses are the function. Just like water is the substance, flowing is the appearance, and waves are the function. It can be understood by analogy. Therefore, the Awakening of Faith says: 'Non-arising and non-ceasing combine with arising and ceasing, and it is called Ālaya-vijñāna', which is the original consciousness. Because it serves as the root of birth and death, it is called the original. Therefore, the Awakening of Faith says: 'The Ālaya-vijñāna at the time of the seed serves as the fundamental seed for all dharmas', which is the meaning. Moreover, the sutra says: 'The self-nature is the pure mind', and also says 'This mind is defiled by afflictions'. This shows that although the true mind inherently possesses a pure nature, it also possesses a defiled nature, so it is defiled by afflictions. Based on this argument, it is clear that in terms of substance, it emphasizes the pure nature and is called pure mind; in terms of phenomena, it combines with defiled things and is called original consciousness. For this reason, the above explains based on the nature of the substance, and there is no obstacle to speaking from the perspective of phenomena now.
Question: When the original consciousness is perfumed, is the true mind also perfumed?
Answer: When touching the water flow, one also touches the water. Therefore, what was previously said about 'increasing the understanding of nature' is to increase the power of the self-nature purity of the true mind. Therefore, the Awakening of Faith says: 'The Ālaya-vijñāna has two parts, one is enlightenment.'
二者不覺。覺即是凈心。不覺即是無明。此二和合說為本識。是故道凈心時更無別有阿黎耶。道阿黎耶時更無別有凈心。但以體相義別。故有此二名之異。
△二明觀行體狀。
問曰。云何以意識依止凈心修觀行。答曰。以意識知名義故。聞說真心之體雖復寂靜。而以熏習因緣故。性依熏起顯現世間出世間法。以聞此說故。雖由止行知一切法畢竟無相。而復即知性依熏起顯現諸法不無虛相。但諸凡惑無明覆意識故。不知諸法唯是心作。似有非有虛相無實。以不知故。流轉生死受種種苦。是故我當教彼知法如實。以是因緣即起慈悲。乃至具行四攝六度等行。如是觀時。意識亦唸唸熏心。令成六度四攝慈悲等種子。復不令心識為止所沒。即是用義漸顯現也。以久久熏故。真心作用之性究竟圓興法界德備。三身攝化普門示現。以是因緣。以意識依止凈心修觀行也。
真性之體雖復寂靜。所謂因緣即空假中。全事即理。理具三千也。性依熏起顯現世出世法。所謂不變隨緣。全理成事。事造三千也。于止行中具知理具事造兩重三千。憫諸凡惑而起慈悲。具行四攝六度。如是觀時。觀行位中利他行也。用義漸顯。相似位中利他行也。久久熏故。分真位中利他行也。究竟圓興。極果位中利他行也。從始至終。罔非
【現代漢語翻譯】 現代漢語譯本 二者不覺（沒有覺察）。覺（覺悟）即是凈心（清凈的心）。不覺（沒有覺悟）即是無明（迷惑）。此二者和合在一起，稱為本識（根本的意識）。因此，說道凈心（清凈的心）時，沒有另外的阿黎耶識（藏識）；說道阿黎耶識（藏識）時，沒有另外的凈心（清凈的心）。只是因為體、相、義不同，所以才有這兩個不同的名稱。
△二、說明觀行（觀修）的體狀。
問：如何以意識（能分別的意識）依止凈心（清凈的心）修觀行（觀修）？ 答：因為意識（能分別的意識）能夠知曉名義。聽聞說真心（真實的本心）的本體雖然寂靜，但因為熏習（長期影響）的因緣，其自性依循熏習而生起，顯現世間和出世間的法。因為聽聞此說，所以即使通過止行（止息妄念的修行）知道一切法畢竟沒有自相，卻也同時知道自性依循熏習而生起，顯現諸法並非沒有虛幻的表象。只是因為凡夫的迷惑和無明（迷惑）遮蔽了意識（能分別的意識），所以不知道諸法只是心所造作，看似有卻並非真實存在的虛幻表象。因為不知道這個道理，所以在生死中流轉，承受種種痛苦。因此，我應當教導他們如實地瞭解諸法。因為這個因緣，就生起慈悲心，乃至具足修行四攝（佈施、愛語、利行、同事）和六度（佈施、持戒、忍辱、精進、禪定、智慧）等行為。像這樣觀修時，意識（能分別的意識）也念念熏習真心（真實的本心），使其成為六度（佈施、持戒、忍辱、精進、禪定、智慧）、四攝（佈施、愛語、利行、同事）、慈悲等等的種子。又不讓心識被止（止息妄念）所淹沒。這就是用義（作用的意義）逐漸顯現。因為長久的熏習，真心（真實的本心）的作用之性最終圓滿興盛，法界的功德完備，三身（法身、報身、應身）攝受教化，普門示現。因為這個因緣，所以以意識（能分別的意識）依止凈心（清凈的心）修觀行（觀修）。
真性（真實的自性）的本體雖然寂靜，所謂的因緣即是空、假、中，全事即理，理具三千。 自性依循熏習而生起，顯現世間和出世間的法，所謂的不變隨緣，全理成事，事造三千。 在止行（止息妄念的修行）中，完全知曉理具和事造兩重三千，憐憫凡夫的迷惑而生起慈悲心，具足修行四攝（佈施、愛語、利行、同事）和六度（佈施、持戒、忍辱、精進、禪定、智慧）。像這樣觀修時，是觀行位中的利他行。 用義（作用的意義）逐漸顯現，是相似位中的利他行。 長久熏習，是分真位中的利他行。 最終圓滿興盛，是極果位中的利他行。 從始至終，沒有不是利他行。
【English Translation】 English version The two are unaware. Awareness is pure mind (pure heart). Non-awareness is ignorance. The combination of these two is called the fundamental consciousness (basic consciousness). Therefore, when speaking of pure mind (pure heart), there is no separate Ālaya-vijñāna (storehouse consciousness); when speaking of Ālaya-vijñāna (storehouse consciousness), there is no separate pure mind (pure heart). It is only because of the differences in substance, form, and meaning that these two different names exist.
△2. Explaining the substance and form of contemplation and practice.
Question: How does one rely on the discriminating consciousness (the consciousness that distinguishes) to cultivate contemplation and practice based on the pure mind (pure heart)? Answer: Because the discriminating consciousness (the consciousness that distinguishes) can understand names and meanings. Having heard that the essence of the true mind (true nature) is tranquil, yet due to the causes and conditions of habitual influences (long-term influences), its nature arises according to these influences, manifesting worldly and transcendental dharmas. Because of hearing this, even though one knows through cessation practice (practice of stopping deluded thoughts) that all dharmas are ultimately without inherent characteristics, one also knows that the nature arises according to habitual influences, manifesting dharmas that are not without illusory appearances. It is only because the delusions and ignorance of ordinary beings obscure the discriminating consciousness (the consciousness that distinguishes) that they do not know that all dharmas are merely created by the mind, appearing to exist but not truly existing, illusory and unreal. Because they do not know this truth, they transmigrate through birth and death, enduring various sufferings. Therefore, I should teach them to understand dharmas as they truly are. Because of this cause, compassion arises, and they fully practice the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation) and the Six Perfections (generosity, morality, patience, diligence, concentration, and wisdom), etc. When contemplating in this way, the discriminating consciousness (the consciousness that distinguishes) also constantly influences the true mind (true nature), causing it to become the seeds of the Six Perfections (generosity, morality, patience, diligence, concentration, and wisdom), the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation), compassion, etc. Furthermore, it does not allow the mind-consciousness to be submerged by cessation (stopping deluded thoughts). This is the gradual manifestation of the meaning of function. Because of prolonged influence, the nature of the true mind's (true nature) function ultimately flourishes completely, the virtues of the Dharma Realm are fully equipped, the Three Bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya) embrace and transform, and universal manifestations appear. Because of this cause, one relies on the discriminating consciousness (the consciousness that distinguishes) to cultivate contemplation and practice based on the pure mind (pure heart).
The essence of true nature is tranquil, the so-called causes and conditions are emptiness, provisionality, and the Middle Way; the entirety of phenomena is identical to principle, and principle encompasses three thousand. The nature arises according to habitual influences, manifesting worldly and transcendental dharmas, the so-called unchanging yet adapting to conditions; the entirety of principle becomes phenomena, and phenomena create three thousand. In the practice of cessation (stopping deluded thoughts), one fully knows the two aspects of principle encompassing and phenomena creating three thousand; one pities the delusions of ordinary beings and arises with compassion, fully practicing the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation) and the Six Perfections (generosity, morality, patience, diligence, concentration, and wisdom). When contemplating in this way, it is altruistic practice in the stage of contemplation and practice. The meaning of function gradually manifests, it is altruistic practice in the stage of resemblance. Prolonged influence, it is altruistic practice in the stage of partial realization. Ultimately flourishing completely, it is altruistic practice in the stage of ultimate fruition. From beginning to end, there is nothing that is not altruistic practice.
意識之功。初明以何依止體狀竟。
△二破小乘人執二。初正破。二釋疑。今初。
次明破小乘人執。問曰。但以意識修習止觀豈不成耶。何故要須依止凈心。答曰。意識無體。唯以凈心為體。是故要須依止。又複意識唸唸生滅。前非其後。若不以凈心為依止者。雖修諸行無轉勝義。何以故。以其前念非后念故。如前人聞法。後人未聞。後人若聞。無勝前人之義。何以故。俱始一遍聞故。意識亦爾。前後兩異。前雖曾聞。隨念即滅。后若重聞。亦不增勝。何以故。前後二念俱始一遍聞故。又復如似前人學得甲字后已命終。後人更學乙字。即唯解乙字。不識甲字。何以故。前後人異故。意識亦爾。前滅後生不相逐及。是故不得所修增廣。若以凈心為體。意識唸唸引所思修熏凈心性。性依熏起以成種子。前念雖滅。后念起時即與前念所修種子和合而起。是故更修彼法即勝於前。一念如是。唸唸轉勝。是故所修成就。若不久熏。尚自種子力劣。便自廢失。所修不成。何況全無依止。直望前後相熏而得成就也。以是因緣。唯用意識不假依止。無有是處。
△二釋疑。
問曰。小乘法中不明有本識。何得所聞所思皆得成就。答曰。博地凡夫乃至聞教畜生等。有所修習得成者。尚由本識為體故成。何況二
【現代漢語翻譯】 現代漢語譯本 意識之功。前面已經說明了依靠什麼作為止觀的本體和狀態。\ △二、破斥小乘宗人的執著，分為兩部分。第一部分是直接破斥，第二部分是解釋疑問。現在開始第一部分。\ 接下來闡明破斥小乘宗人的執著。有人問：僅僅依靠意識修習止觀難道不能成就嗎？為什麼一定要依靠清凈心呢？回答說：意識沒有自體，只能以清凈心作為本體。因此必須依靠清凈心。而且，意識唸唸生滅，前念不是后念。如果不以清凈心作為依靠，即使修習各種法行也沒有增進的意義。為什麼呢？因為前念不是后唸的緣故。比如前面的人聽聞佛法，後面的人沒有聽聞。後面的人如果聽聞，也沒有勝過前面的人的意義。為什麼呢？因為都是第一次聽聞。意識也是這樣，前後兩念不同。前念即使曾經聽聞，隨著念頭生滅就消失了。后念如果重新聽聞，也不會增加勝進。為什麼呢？因為前後兩個念頭都是第一次聽聞。又比如，前面的人學會了甲字，之後就去世了。後面的人重新學習乙字，就只理解乙字，不認識甲字。為什麼呢？因為前後的人不同。意識也是這樣，前念滅后念生，不能相互追隨。因此不能使所修的法增廣。如果以清凈心作為本體，意識唸唸引導所思所修，熏習清凈心性，心性依靠熏習而生起，從而形成種子。前念雖然滅了，后念生起時就與前念所修的種子和合而生起。因此重新修習那個法就勝過之前。一念如此，唸唸增勝。因此所修的法能夠成就。如果長時間不熏習，尚且因為種子力量衰弱而自行廢失，所修不能成就。更何況完全沒有依靠，直接希望前後念相互熏習而得到成就呢？因為這個緣故，僅僅使用意識而不假借依靠，是沒有這樣的道理的。 △二、解釋疑問。 有人問：小乘佛法中沒有闡明有本識（Alaya-vijñana，阿賴耶識），為什麼所聽聞所思都能成就呢？回答說：即使是凡夫俗子乃至聽聞教法的畜生等，有所修習能夠成就，尚且是因為以本識作為本體才能成就。更何況二乘人呢？
【English Translation】 English version The Function of Consciousness. The previous section explained what to rely on as the substance and state of cessation and contemplation. △2. Refuting the Attachments of the Hinayana Practitioners, in two parts. The first part is direct refutation, and the second part is explaining doubts. Now begins the first part. Next, explaining the refutation of the attachments of the Hinayana practitioners. Someone asks: Can't one achieve cessation and contemplation by merely cultivating with consciousness? Why is it necessary to rely on the pure mind? The answer is: Consciousness has no self-substance; it can only take the pure mind as its substance. Therefore, it is necessary to rely on the pure mind. Moreover, consciousness arises and ceases moment by moment; the previous thought is not the subsequent thought. If one does not rely on the pure mind, even if one cultivates various practices, there is no meaning of advancement. Why? Because the previous thought is not the subsequent thought. For example, the person in front hears the Dharma, and the person behind has not heard it. If the person behind hears it, there is no meaning of surpassing the person in front. Why? Because both are hearing it for the first time. Consciousness is also like this; the previous and subsequent thoughts are different. Even if the previous thought has heard it, it disappears as the thought arises and ceases. If the subsequent thought hears it again, it will not increase in advancement. Why? Because the previous and subsequent thoughts are both hearing it for the first time. Furthermore, it is like the person in front learning the letter 'A' and then dying. The person behind learns the letter 'B', and only understands the letter 'B', not recognizing the letter 'A'. Why? Because the people before and after are different. Consciousness is also like this; the previous ceases and the subsequent arises, not following each other. Therefore, one cannot make the cultivated Dharma expand. If one takes the pure mind as the substance, consciousness guides what is thought and cultivated moment by moment, perfuming the nature of the pure mind. The mind-nature arises relying on the perfuming, thereby forming seeds. Although the previous thought has ceased, when the subsequent thought arises, it arises in combination with the seeds cultivated by the previous thought. Therefore, cultivating that Dharma again surpasses the previous. One thought is like this, and thought after thought becomes more advanced. Therefore, the cultivated Dharma can be achieved. If one does not perfume it for a long time, even the power of the seeds will be weak and will be abandoned by itself, and the cultivation will not be achieved. How much more so if there is no reliance at all, directly hoping that the previous and subsequent thoughts will perfume each other and achieve it? For this reason, it is not reasonable to only use consciousness without relying on anything. △2. Explaining Doubts. Someone asks: In Hinayana Buddhism, it is not explained that there is an Alaya-vijñana (本識, storehouse consciousness), so why can what is heard and thought be achieved? The answer is: Even ordinary people and even animals that hear the teachings, if they cultivate and achieve something, it is because they take the Alaya-vijñana as the substance that they can achieve it. How much more so for the two vehicles?
乘。但彼自不知此義。非彼不假凈心也。問曰。不聞教畜生豈無凈心為體。答曰。造作癡業尤重。熏心起報亦即極鈍。雖有黠慧之性。及有宿生黠慧種子。但以現報所障故。不得有用。故不聞教非是無凈心也。
△三破大乘人執二。初破名言。二破暗證。今初。
次明破大乘人執。問曰。但用凈心修行止觀即足。何用意識為。答曰。已如上說。由意識能知名義。能滅境界。能熏本識令惑滅解成。故須意識也。問曰。凈心自性寂靜即名為止。自體照明即名為觀。彼意識名義及以境界。體性非有。何論意識尋名知義滅自心境界耶。答曰。若就心體而論。實自如此。但無始已來為無明妄想熏故。不覺自動顯現諸法。若不方便尋名知義依義修行。觀知境界有即非有者。何由可得寂靜照明之用。問曰。凈心自知己性本寂。即當念息。何用意識為。答曰。凈心無二。復為無明所覆。故不得自知本寂。要為無塵智熏。無明盡滅。方得念息。問曰。但息于念心即寂照。何故要須智熏寂照始現。答曰。若無無塵智熏。心裡無明終不可滅。無明不滅。念即叵息。
四番問辭皆從名言而起計度。繇其秉大乘教。不知大乘實義故也。初二問泛約道理。次二問泛約功夫。心識粗凈者必多此計。答文如次破斥可知。叵。不可也。
【現代漢語翻譯】 現代漢語譯本：即使乘坐，他們自己也不明白這個道理。不是說他們沒有憑藉清凈心（凈心：純潔的心靈）的緣故。有人問：難道沒聽說過畜生沒有以清凈心為本體的說法嗎？回答說：它們造作愚癡的業力尤其深重，薰染心識而產生的果報也極其遲鈍。雖然有聰慧的本性，以及宿世的聰慧種子，但因為現世的果報所障礙，所以不能發揮作用。因此，說它們不聞教法，不是說它們沒有清凈心。
△三、破斥大乘修行人執著，分為兩部分：一是破斥名言，二是破斥暗證。現在先說破斥名言。
接下來闡明破斥大乘修行人的執著。有人問：只要用清凈心修行止觀（止觀：佛教的兩種修行方法，止是止息雜念，觀是觀察真理）就足夠了，為什麼還要用意識（意識：佛教術語，指人的思想、感覺等）呢？回答說：我已經像上面所說的那樣解釋過了，因為意識能夠知曉名義，能夠滅除境界，能夠熏習本識（本識：佛教術語，指第八識，阿賴耶識），使迷惑消滅，解脫成就，所以需要意識。有人問：清凈心的自性寂靜就叫做止，自體光明照耀就叫做觀。那意識的名義以及境界，體性並非真實存在，為什麼說意識能夠尋名知義，滅除自心境界呢？回答說：如果就心體本身來說，確實是這樣。但是從無始以來，被無明（無明：佛教術語，指對事物真相的迷惑）妄想所薰染，所以不自覺地自動顯現各種事物。如果不方便尋名知義，依照義理修行，觀察知曉境界有即非有，又怎麼能夠得到寂靜光明的功用呢？有人問：清凈心自己知道自己的本性本來就是寂靜的，就應當當下止息，為什麼還要用意識呢？回答說：清凈心沒有兩種，又被無明所覆蓋，所以不能自己知道本來的寂靜。需要被無塵智（無塵智：沒有污染的智慧）所熏習，無明完全滅盡，才能停止妄念。有人問：只要停止妄念，心就寂靜光明，為什麼一定要用智慧熏習，寂靜光明才會顯現呢？回答說：如果沒有無塵智的熏習，心裡的無明終究無法滅除。無明不滅除，妄念就無法停止。
這四番提問都是從名言而起，進行推測。因為他們秉持大乘教義，卻不明白大乘的真實含義。前兩個問題泛泛地涉及道理，后兩個問題泛泛地涉及功夫。心識粗淺不清凈的人必定會有很多這樣的想法。回答的內容依次破斥，可以明白。叵，就是不可以的意思。
【English Translation】 English version: Even when riding, they themselves do not understand this meaning. It's not that they don't rely on pure mind (凈心: jìng xīn, pure mind). Someone asks: Haven't you heard that animals do not have pure mind as their essence? The answer is: They create ignorant karma that is especially heavy, and the retribution that arises from熏心 (xūn xīn, perfuming the mind) is also extremely dull. Although they have clever nature and seeds of cleverness from past lives, they are obstructed by present retribution, so they cannot be useful. Therefore, saying they do not hear the teachings does not mean they do not have pure mind.
△3. Refuting the attachments of Mahayana practitioners, divided into two parts: first, refuting nominalism; second, refuting obscure realization. Now, let's talk about refuting nominalism first.
Next, clarify the refutation of the attachments of Mahayana practitioners. Someone asks: It is enough to cultivate cessation and contemplation (止觀: zhǐ guān, calming the mind and insight meditation) with pure mind, why use consciousness (意識: yì shí, consciousness)? The answer is: I have already explained it as mentioned above, because consciousness can know names and meanings, can eliminate realms, and can熏 (xūn, perfume) the original consciousness (本識: běn shí, original consciousness, Alaya consciousness), so that delusion is extinguished and liberation is achieved, so consciousness is necessary. Someone asks: The self-nature of pure mind is寂靜 (jì jìng, tranquil), which is called cessation; its own body illuminates, which is called contemplation. The names, meanings, and realms of consciousness are not real in nature, so why say that consciousness can seek names and know meanings, and eliminate the realms of one's own mind? The answer is: If we talk about the essence of the mind itself, it is indeed like this. But since beginningless time, it has been熏 (xūn, perfumed) by ignorance (無明: wú míng, ignorance) and delusion, so it unconsciously and automatically manifests all things. If it is not convenient to seek names and know meanings, and cultivate according to the meaning, observing and knowing that the realm is existent and yet non-existent, how can one obtain the function of寂靜 (jì jìng, tranquility) and illumination? Someone asks: The pure mind knows its own nature is originally寂 (jì, tranquil), so it should cease immediately, why use consciousness? The answer is: The pure mind is not two, and it is covered by ignorance, so it cannot know its original寂 (jì, tranquility) by itself. It needs to be熏 (xūn, perfumed) by dust-free wisdom (無塵智: wú chén zhì, wisdom without defilement), and ignorance is completely extinguished, then one can stop妄念 (wàng niàn, deluded thoughts). Someone asks: As long as妄念 (wàng niàn, deluded thoughts) cease, the mind will be寂照 (jì zhào, tranquil and illuminating), why must wisdom be熏 (xūn, perfumed) before寂照 (jì zhào, tranquility and illumination) appears? The answer is: Without the熏 (xūn, perfuming) of dust-free wisdom, the ignorance in the mind can never be extinguished. If ignorance is not extinguished,妄念 (wàng niàn, deluded thoughts) cannot be stopped.
These four questions all arise from names and meanings, making speculations. Because they uphold the Mahayana teachings but do not understand the true meaning of Mahayana. The first two questions generally involve principles, and the last two questions generally involve practice. People with shallow and impure consciousness will definitely have many such thoughts. The answers refute them in order, which can be understood. 叵 (pǒ), means impossible.
△二破暗證二。初問。二答。今初。
問曰。我今不觀境界。不念名義。證心寂慮。泯然絕相。豈非心體寂照真如三昧。
不觀境界不念名義。是出其盲修之功夫。證心寂慮泯然絕相。是呈其暗證之妄境。豈非心體寂照真如三昧。是錯認驢鞍橋作阿爺下頷也。故下文先約證破。次約修破。則知其終不離於意識矣。
△二答中二。初約證破。次約修破。初又二。初標徴。二逐破。今初。
答曰。汝證心時。為心自證。為由他證。為證於他。
△二逐破三。初破自證。二破他證。三破證他。初中三。初直破。二破轉計。三結破。今初。
若心自證。即是不由功用而得寂靜。若爾。一切眾生皆不作心求于寂靜。亦應心住。
△二破轉計五。初破作意。二破自止。三破能知。四破自知。五破七識能見。今初。
若言非是自然而證。蓋由自心作意自證。名為自證者。作意即是意識。即有能所。即名為他。云何得成心自證也。
△二破自止。
若非他證。但心自止。故名自證者。若不作意即無能所。云何能使心證。若當作意。即是意識。即是他證。
△三破能知。
若言眾生體實皆證。但由妄想不知體證。故有其念能知心體本性證寂不念諸法
【現代漢語翻譯】 現代漢語譯本 △二、破斥暗證的兩種方式。首先是提問，然後是回答。現在開始提問。
問：我現在不觀察境界，也不思念名義，只是證悟心的寂靜和慮知，達到泯然無相的狀態，難道這不是心體的寂照真如三昧（sānm昧，一種禪定狀態）嗎？
『不觀境界不念名義』，是指出他盲修瞎練的功夫。『證心寂慮泯然絕相』，是呈現他暗中證悟的虛妄境界。『豈非心體寂照真如三昧』，是錯把驢鞍橋當成阿爺的下巴。因此，下文先從證悟上破斥，再從修行上破斥，就知道他始終沒有離開意識。
△二、回答分為兩個部分。首先從證悟上破斥，然後從修行上破斥。首先從證悟上破斥又分為兩個部分。首先是標明要點，然後是逐一破斥。現在開始標明要點。
答：你證悟心的時候，是心自己證悟，還是由其他事物證悟，還是證悟其他事物？
△二、逐一破斥分為三個部分。首先破斥自證，然後破斥他證，最後破斥證他。首先破斥自證又分為三個部分。首先直接破斥，然後破斥轉變想法，最後總結破斥。現在開始直接破斥。
如果心自己證悟，那就是不通過功用而獲得寂靜。如果是這樣，一切眾生都不需要費心去尋求寂靜，也應該心自然安住。
△二、破斥轉變想法分為五個部分。首先破斥作意，然後破斥自止，然後破斥能知，然後破斥自知，最後破斥第七識能見。現在開始破斥作意。
如果說不是自然而然證悟，而是通過自心作意自己證悟，才叫做自證，那麼作意就是意識，有了能和所的對立，就成了他證，怎麼能說是心自己證悟呢？
△二、破斥自止。
如果不是通過其他事物證悟，而是心自己停止，所以叫做自證，如果不作意，就沒有能和所的對立，怎麼能使心證悟？如果作意，那就是意識，就是他證。
△三、破斥能知。
如果說眾生的本體實際上都已經證悟，只是因為妄想而不知道本體已經證悟，所以才會有念頭去認知心體的本性證悟寂靜，不去思念諸法。
【English Translation】 English version △2. Refuting Two Types of Dark Attainment. First, a question is posed; second, an answer is given. Now, the first.
Question: Now, I do not observe the realms of sense data, nor do I contemplate names and concepts. I realize the mind's stillness and contemplation, reaching a state of complete absence of characteristics. Is this not the mind-essence's serene illumination, the True Thusness Samadhi (sānm昧, a state of meditative absorption)?
'Not observing the realms of sense data, nor contemplating names and concepts' points out his blind practice. 'Realizing the mind's stillness and contemplation, reaching a state of complete absence of characteristics' presents his deluded state of dark attainment. 'Is this not the mind-essence's serene illumination, the True Thusness Samadhi?' is like mistaking a donkey's saddle for one's grandfather's chin. Therefore, the following text first refutes from the perspective of attainment, then refutes from the perspective of practice, so that it is known that he ultimately does not depart from consciousness.
△2. The answer is divided into two parts. First, refuting from the perspective of attainment; second, refuting from the perspective of practice. The first is further divided into two parts. First, stating the main points; second, refuting point by point. Now, the first.
Answer: When you realize the mind, is it the mind realizing itself, is it realized by something else, or is it realizing something else?
△2. Refuting point by point is divided into three parts. First, refuting self-realization; second, refuting other-realization; third, refuting realizing others. The first, refuting self-realization, is further divided into three parts. First, direct refutation; second, refuting changed conceptions; third, concluding refutation. Now, the first.
If the mind realizes itself, then it is obtaining stillness without effort. If that is the case, all sentient beings would not need to exert effort to seek stillness, and their minds should naturally abide.
△2. Refuting changed conceptions is divided into five parts. First, refuting volition; second, refuting self-cessation; third, refuting the ability to know; fourth, refuting self-knowing; fifth, refuting the seventh consciousness's ability to see. Now, the first, refuting volition.
If you say it is not realized naturally, but rather through the mind's volition and self-realization, which is called self-realization, then volition is consciousness, and there is the duality of subject and object, which becomes other-realization. How can it be called the mind realizing itself?
△2. Refuting self-cessation.
If it is not realized by something else, but rather the mind ceases by itself, hence it is called self-realization, if there is no volition, then there is no duality of subject and object. How can the mind realize? If there is volition, then it is consciousness, which is other-realization.
△3. Refuting the ability to know.
If you say that the essence of all beings is actually already realized, but due to delusion, they do not know that the essence is already realized, hence they have the thought to know the mind-essence's inherent nature of realization and stillness, and do not contemplate all dharmas.
。故念即自息。即是真如三昧者。為是意識能知本寂。為是凈心能知本寂。若是凈心自知本寂。不念諸法者。一切眾生皆有凈心。應悉自知本寂。故自息滅妄識。自然而得真如三昧。以不修不得。故知凈心不得名自知也。若言意識能知凈心本證。即自息滅。故但是意識自滅。非是意識能證凈心。是故說言心自證者。意識知心本證之時。為見凈心故知本證。為不見凈心能知證也。若言不見凈心能知證者。不見佛心應知佛證。若見凈心故知證者。凈心即是可見之相。云何論言。心真如者離心緣相。又復經言。非識所能識。亦非心境界。以此驗之。定知意識不見心也。以見與不見。無有道理知心本寂故。設使心體本證。妄念之心不可息也。
為是意識能知本寂。為是凈心能知本寂。此雙徴也。先破凈心能知。如文可解。次破意識能知者。若云意識轉成無塵智。故知法無實惟一凈心。亦無別心相可取。如是久久熏心轉成證智。則雙超見與不見兩關。但彼不肯用無塵智。妄計意識知證隨即息滅名為凈心自證。故立見凈心不見凈心二義難之。若意識不見凈心而能知凈心自證。喻如不見佛心能知佛證。無有是處。若意識見凈心故而知凈心自證。則凈心成可見相。非是真凈心矣。若不用無塵智為方便。縱令心體本證。亦何能息滅
【現代漢語翻譯】 現代漢語譯本：因此，當妄念停止時，就是真如三昧。那麼，是意識能夠知曉本來的寂靜，還是清凈心能夠知曉本來的寂靜？如果是清凈心自己知曉本來的寂靜，並且不念及諸法，那麼一切眾生都具有清凈心，應該都能自己知曉本來的寂靜，因此自己息滅妄識，自然就能得到真如三昧。但因為不修行就無法得到，所以可知清凈心不能被稱為自己知曉。如果說意識能夠知曉清凈心本來的證悟，從而自己息滅，那麼這只是意識自己的息滅，並非是意識能夠證悟清凈心。所以說心自己證悟，當意識知曉心本來證悟的時候，是爲了見到清凈心才知曉本來的證悟，還是不見清凈心也能知曉證悟？如果說不見清凈心也能知曉證悟，那麼不見佛心也應該能知曉佛的證悟。如果見到清凈心才知曉證悟，那麼清凈心就成了可見的相。又怎麼能說心真如是遠離心緣之相呢？而且經中說，『不是意識所能認識的，也不是心的境界。』用這些來驗證，一定知道意識是見不到心的。因為見與不見，都沒有道理能知曉心本來的寂靜。假設心體本來就證悟，妄念之心也是無法停止的。
是意識能夠知曉本來的寂靜，還是清凈心能夠知曉本來的寂靜？這是雙重的提問。先破斥清凈心能夠知曉，如文中所能理解的。其次破斥意識能夠知曉，如果說意識轉變成無塵智，因此知道法沒有實體，只有一個清凈心，也沒有別的心的相可以執取。這樣長久地熏習，心轉變成證智，就能超越見與不見這兩種關隘。但是他們不肯用無塵智，妄自認為意識知曉證悟隨即息滅，就叫做清凈心自己證悟。所以立下見清凈心和不見清凈心這兩種說法來為難他們。如果意識不見清凈心而能知曉清凈心自己證悟，比如不見佛心而能知曉佛的證悟，沒有這樣的道理。如果意識見到清凈心才知曉清凈心自己證悟，那麼清凈心就成了可見的相，不是真正的清凈心了。如果不使用無塵智作為方便，縱然心體本來就證悟，又怎麼能息滅妄念呢？
【English Translation】 English version: Therefore, when a deluded thought ceases, that is the Samadhi of True Thusness (Zhenru Sanmei 真如三昧). Then, is it consciousness that can know the original quiescence (Benji 本寂), or is it the pure mind that can know the original quiescence? If the pure mind itself knows the original quiescence and does not think of all dharmas, then all sentient beings have a pure mind and should all be able to know the original quiescence themselves. Therefore, if they extinguish deluded consciousness themselves, they will naturally attain the Samadhi of True Thusness. But because it cannot be attained without cultivation, it can be known that the pure mind cannot be called self-knowing. If it is said that consciousness can know the original enlightenment of the pure mind, thereby extinguishing itself, then this is only the extinction of consciousness itself, and it is not that consciousness can realize the pure mind. Therefore, it is said that the mind realizes itself. When consciousness knows that the mind is originally enlightened, is it to see the pure mind that it knows the original enlightenment, or can it know the realization without seeing the pure mind? If it is said that it can know the realization without seeing the pure mind, then it should be able to know the Buddha's (Fo 佛) realization without seeing the Buddha's mind. If it is to see the pure mind that it knows the realization, then the pure mind becomes a visible form. How can it be said that the mind's True Thusness is apart from the form of mental conditions? Moreover, the sutra says, 'It cannot be known by consciousness, nor is it the realm of the mind.' Using these to verify, it is certain that consciousness cannot see the mind. Because whether seeing or not seeing, there is no reason to know the mind's original quiescence. Even if the mind's essence is originally enlightened, the mind of deluded thoughts cannot be stopped.
Is it consciousness that can know the original quiescence, or is it the pure mind that can know the original quiescence? This is a double question. First, refute that the pure mind can know, as can be understood in the text. Second, refute that consciousness can know. If it is said that consciousness transforms into stainless wisdom (Wuchen Zhi 無塵智), therefore knowing that the Dharma has no substance, there is only one pure mind, and there is no other mind's form that can be grasped. If one cultivates in this way for a long time, the mind transforms into realization wisdom, then one can transcend the two barriers of seeing and not seeing. But they are unwilling to use stainless wisdom, falsely believing that consciousness knows realization and then ceases, which is called the pure mind realizing itself. Therefore, they establish the two views of seeing the pure mind and not seeing the pure mind to make things difficult for them. If consciousness does not see the pure mind but can know that the pure mind realizes itself, it is like not seeing the Buddha's mind but being able to know the Buddha's realization, which is not reasonable. If consciousness sees the pure mind and then knows that the pure mind realizes itself, then the pure mind becomes a visible form, and it is not the true pure mind. If one does not use stainless wisdom as a means, even if the mind's essence is originally enlightened, how can one stop deluded thoughts?
妄念哉。
△四破自知。
若言妄識雖不見凈心。而依經教知心本寂。故能知之智熏于凈心。令心自知本證。即不起后念。名為自澄者。汝依經教知心本寂之時。為作寂相而知。為不作寂相而知。若作寂相而知者。妄想之相云何名寂。若不作相。即心無所繫便更馳散。若言作意不令馳散者。即有所緣。既有所緣即還有相。云何得言不作相也。
既不用意識轉為無塵智。乃謂意識依教知心本寂。熏于凈心令心自知本證。則彼意識知本寂時。作寂相耶。不作寂相耶。作相則是妄想。不作便更馳散。縱謂不作相而但作意。作意即有所緣。何異於作相耶。
△五破七識能見。
若言七識能見凈心。故知心本寂。知已熏心。令心自知本證。故不起后念。即名為自證者。是亦不然。何以故。以七識是我執識。故不能見心本寂。又復若為能緣之所緣者。即非凈心。如上心體狀中已說。既所緣非實。故熏心還生妄念也。
若計七識能證本寂。即同他證。今云知心本寂。熏心令知本證。故仍是自證之轉計也。破有二義。一者我執之識不能見本寂故。二者縱許能見。所見非凈心故。
△三結破。
以是義故。無有道理凈心自證不起后念也。
既凈心不能自證。安得不以無塵智為方
【現代漢語翻譯】 現代漢語譯本： 妄念啊！
△四、破斥自知。
如果說妄識雖然不能直接見到清凈心（凈心，指本性清凈的心），但是依靠經書教導得知心本來是寂靜的。因此，能知之智熏習清凈心，使心自己知道本來就具有的體證，這樣就不再產生後續的妄念，這叫做『自澄』。那麼，你依靠經書教導得知心本來寂靜的時候，是用寂靜的相狀來知，還是不用寂靜的相狀來知？如果用寂靜的相狀來知，那麼妄想的相狀怎麼能稱為寂靜呢？如果不用相狀，那麼心就無所依傍，反而更加散亂。如果說通過作意（作意，心理活動，此處指有意識地專注）不讓心散亂，那麼就是有所緣（所緣，指心所專注的對象）。既然有所緣，那就還是有相狀，怎麼能說不用相狀呢？
既然不用意識轉變為無塵智（無塵智，指清凈無染的智慧），卻說意識依靠經教得知心本來寂靜，熏習清凈心使心自己知道本來就具有的體證。那麼，這個意識知道本寂的時候，是用寂靜的相狀嗎？還是不用寂靜的相狀？用相狀就是妄想，不用相狀就更加散亂。即使說不用相狀而只是作意，作意就是有所緣，這和用相狀有什麼區別呢？
△五、破斥第七識能夠見。
如果說第七識（第七識，末那識，一種根本識）能夠見到清凈心，所以知道心本來寂靜，知道之後熏習心，使心自己知道本來就具有的體證，因此不再產生後續的妄念，這叫做『自證』。這也是不對的。為什麼呢？因為第七識是『我執識』（我執識，執著于『我』的識），所以不能見到心本來寂靜。而且，如果作為能緣（能緣，指能認知的主體）的所緣（所緣，指被認知的客體），那就不是清凈心。就像上面在『心體狀』中已經說過的。既然所緣不是真實的，那麼熏習心反而會產生妄念。
如果認為第七識能夠體證本寂，那就等同於『他證』（他證，由其他事物來證明）。現在說知道心本來寂靜，熏習心使心知道本來就具有的體證，所以仍然是『自證』（自證，自己證明自己）的另一種說法。破斥有兩個含義：一是執著于『我』的識不能見到本寂；二是即使允許能夠見到，所見到的也不是清凈心。
△三、總結破斥。
因為這個緣故，沒有道理說清凈心能夠自己體證而不產生後續的妄念。
既然清凈心不能自己體證，怎麼能不以無塵智作為方法呢？
English version: Delusion!
△4. Refuting Self-Knowing.
If it is said that although the deluded consciousness (妄識) cannot directly see the pure mind (凈心, pure mind, referring to the inherently pure nature of mind), it knows that the mind is fundamentally quiescent based on the teachings of the scriptures. Therefore, the wisdom that knows (知)熏習 (xunxi, influence by repeated exposure) the pure mind, causing the mind to know its own inherent realization (本證), so that subsequent thoughts do not arise, which is called 'self-clarification' (自澄). Then, when you rely on the teachings of the scriptures to know that the mind is fundamentally quiescent, do you know it by creating an appearance of quiescence, or without creating an appearance of quiescence? If you know it by creating an appearance of quiescence, how can the appearance of delusion be called quiescence? If you do not create an appearance, then the mind has nothing to rely on and becomes even more scattered. If it is said that by intentional effort (作意, intentional effort, referring to conscious focus) you prevent the mind from scattering, then there is something to be fixated on (所緣, object of focus). Since there is something to be fixated on, then there is still an appearance. How can you say that you do not create an appearance?
Since you do not use consciousness to transform into undefiled wisdom (無塵智, undefiled wisdom, referring to pure and untainted wisdom), but say that consciousness knows that the mind is fundamentally quiescent based on the teachings, influencing the pure mind to make the mind know its own inherent realization, then does this consciousness create an appearance of quiescence when it knows the fundamental quiescence? Or does it not create an appearance of quiescence? Creating an appearance is delusion, not creating an appearance leads to even more scattering. Even if you say that you do not create an appearance but only make an intentional effort, intentional effort is having something to be fixated on. How is this different from creating an appearance?
△5. Refuting the Seventh Consciousness's Ability to See.
If it is said that the seventh consciousness (第七識, seventh consciousness, Manas-vijnana, a fundamental consciousness) can see the pure mind, so it knows that the mind is fundamentally quiescent, and after knowing this, it influences the mind, causing the mind to know its own inherent realization, therefore subsequent thoughts do not arise, which is called 'self-realization' (自證). This is also incorrect. Why? Because the seventh consciousness is the 'self-grasping consciousness' (我執識, self-grasping consciousness, the consciousness that clings to 'self'), so it cannot see the mind's fundamental quiescence. Moreover, if it is the object of what can be cognized (能緣, the subject that can cognize), then it is not the pure mind. As mentioned above in the 'description of the nature of mind'. Since what is cognized is not real, then influencing the mind will instead generate deluded thoughts.
If you think that the seventh consciousness can realize the fundamental quiescence, then it is the same as 'other-realization' (他證, realization by others). Now it is said that knowing the mind is fundamentally quiescent, influencing the mind to make the mind know its own inherent realization, so it is still another way of saying 'self-realization' (自證, self-realization). There are two meanings in the refutation: first, the consciousness that clings to 'self' cannot see the fundamental quiescence; second, even if it is allowed that it can see, what is seen is not the pure mind.
△3. Concluding the Refutation.
For this reason, there is no reason to say that the pure mind can realize itself and not generate subsequent thoughts.
Since the pure mind cannot realize itself, how can one not use undefiled wisdom as a method?
【English Translation】 English version: Delusion!
△4. Refuting Self-Knowing.
If it is said that although the deluded consciousness (Wangshi) cannot directly see the pure mind (Jingxin, pure mind, referring to the inherently pure nature of mind), it knows that the mind is fundamentally quiescent based on the teachings of the scriptures. Therefore, the wisdom that knows (Zhi) influences (xunxi) the pure mind, causing the mind to know its own inherent realization (Benzheng), so that subsequent thoughts do not arise, which is called 'self-clarification' (Zicheng). Then, when you rely on the teachings of the scriptures to know that the mind is fundamentally quiescent, do you know it by creating an appearance of quiescence, or without creating an appearance of quiescence? If you know it by creating an appearance of quiescence, how can the appearance of delusion be called quiescence? If you do not create an appearance, then the mind has nothing to rely on and becomes even more scattered. If it is said that by intentional effort (Zuoyi, intentional effort, referring to conscious focus) you prevent the mind from scattering, then there is something to be fixated on (Suoyuan, object of focus). Since there is something to be fixated on, then there is still an appearance. How can you say that you do not create an appearance?
Since you do not use consciousness to transform into undefiled wisdom (Wuchenzhi, undefiled wisdom, referring to pure and untainted wisdom), but say that consciousness knows that the mind is fundamentally quiescent based on the teachings, influencing the pure mind to make the mind know its own inherent realization, then does this consciousness create an appearance of quiescence when it knows the fundamental quiescence? Or does it not create an appearance of quiescence? Creating an appearance is delusion, not creating an appearance leads to even more scattering. Even if you say that you do not create an appearance but only make an intentional effort, intentional effort is having something to be fixated on. How is this different from creating an appearance?
△5. Refuting the Seventh Consciousness's Ability to See.
If it is said that the seventh consciousness (Qishi, seventh consciousness, Manas-vijnana, a fundamental consciousness) can see the pure mind, so it knows that the mind is fundamentally quiescent, and after knowing this, it influences the mind, causing the mind to know its own inherent realization, therefore subsequent thoughts do not arise, which is called 'self-realization' (Zizheng). This is also incorrect. Why? Because the seventh consciousness is the 'self-grasping consciousness' (Wozhishi, self-grasping consciousness, the consciousness that clings to 'self'), so it cannot see the mind's fundamental quiescence. Moreover, if it is the object of what can be cognized (Nengyuan, the subject that can cognize), then it is not the pure mind. As mentioned above in the 'description of the nature of mind'. Since what is cognized is not real, then influencing the mind will instead generate deluded thoughts.
If you think that the seventh consciousness can realize the fundamental quiescence, then it is the same as 'other-realization' (Tazheng, realization by others). Now it is said that knowing the mind is fundamentally quiescent, influencing the mind to make the mind know its own inherent realization, so it is still another way of saying 'self-realization' (Zizheng, self-realization). There are two meanings in the refutation: first, the consciousness that clings to 'self' cannot see the fundamental quiescence; second, even if it is allowed that it can see, what is seen is not the pure mind.
△3. Concluding the Refutation.
For this reason, there is no reason to say that the pure mind can realize itself and not generate subsequent thoughts.
Since the pure mind cannot realize itself, how can one not use undefiled wisdom as a method?
便哉。
△二破他證二。初正破。二轉破。今初。
若言由他證者。是亦不然。何以故。心體自寂靜故。但以有六七識等。名之為他。由有此他。故說他心不證。是故乃可證他。何須以他證心也。
六識若轉成無塵智。則不名他。以達自他無性故也。又即謂之他證亦可。今既不許用無塵智。而云他證。他乃凈心之幻翳。如何能證凈心。喻如水可證波。何須以波證水也。
△二轉破。
若言心體雖複本寂。但以無始無明妄念熏故。有此妄念習氣在於心中。是故心體亦不證寂。故須他證者。何等方便能除心中習氣令心證也。若言更不起新念故不熏益彼習氣。彼即自滅者。彼未滅間有何所以不起新念也。若無別法為對治者。彼諸習氣法應起念。若起念者。更益彼力也。以是義故。由他所證亦無道理。
何等方便。有何所以。若無別法。三語皆暗指無塵智而言之。若不許無塵智。更有何等方便。更何所以。更將何法對治習氣耶。
△三破證他四。初明他不易證。二明心不證他。三明他不相止。四明嫌非方便。今初。
若言不須用他證心。但證於他。以證他故習氣自滅者。是亦不然。他既有習氣為根本。故唸唸常起。若不先除彼習氣種子者。妄念何由可證也。
非無塵
【現代漢語翻譯】 現代漢語譯本： 方便啊。
△二、破斥他證的觀點，分為兩部分。首先是直接破斥，然後是進一步破斥。現在開始第一部分。
如果說需要通過其他事物來證明（心），這是不對的。為什麼呢？因為心的本體是自然寂靜的。只是因為有六識、七識等等，才稱之為『他』（相對於心的本體）。因為有這些『他』，所以說『他心』無法證明（心的本體）。因此，才能通過（心的本體）來證明『他』。又何必用『他』來證明心呢？
如果六識能夠轉化成無塵智（沒有煩惱污染的智慧），那就不再被稱為『他』了，因為已經通達了自性和他性都是空性的緣故。而且，也可以說這就是『他證』。現在既然不允許使用無塵智，卻說『他證』，那麼這個『他』只是清凈心的虛幻遮蔽，怎麼能夠證明清凈心呢？這就好比水可以證明波浪，又何必用波浪來證明水呢？
△二、進一步破斥。
如果說心的本體雖然本來寂靜，但是因為無始以來的無明妄念薰染，所以有這些妄念習氣存在於心中，因此心的本體也不能自己證明自己的寂靜，所以需要通過其他事物來證明。那麼，用什麼樣的方法能夠去除心中的習氣，讓心證得寂靜呢？如果說不再生起新的念頭，這樣就不會薰染增長那些習氣，那些習氣自然就會消滅。那麼，在那些習氣還沒有消滅的時候，用什麼來阻止生起新的念頭呢？如果沒有其他的方法來對治這些習氣，那麼這些習氣就應該會生起念頭。如果生起念頭，就會更加增長習氣的力量。因為這個原因，通過其他事物來證明也是沒有道理的。
『什麼樣的方法』，『用什麼來阻止』，『如果沒有其他的方法』，這三句話都暗指無塵智而言。如果不允許使用無塵智，還有什麼樣的方法？還有什麼來阻止？還要用什麼方法來對治習氣呢？
△三、破斥『證明他』的觀點，分為四個部分。首先說明『他』不容易被證明，然後說明心不能證明『他』，然後說明『他』不能相互止息，最後說明嫌棄不是方便之法。現在開始第一部分。
如果說不需要用『他』來證明心，只需要證明『他』，通過證明『他』，習氣自然就會消滅。這也是不對的。『他』既然有習氣作為根本，所以唸唸不斷生起。如果不先去除那些習氣的種子，妄念又怎麼能夠被證明呢？
不是沒有無塵智。
【English Translation】 English version: Excellent!
△2. Refuting the 'other-proof' argument in two parts. First, direct refutation. Second, further refutation. Now, the first part.
If it is said that proof is derived from 'other' (than the mind itself), that is not so. Why? Because the essence of mind is inherently tranquil. It is only because of the presence of the six consciousnesses, the seventh consciousness, etc., that we call them 'other'. Because of these 'others', it is said that 'other minds' cannot prove (the essence of mind). Therefore, the essence of mind can prove the 'other'. Why is it necessary to use the 'other' to prove the mind?
If the six consciousnesses are transformed into stainless wisdom (wisdom without the defilements of afflictions), then they are no longer called 'other', because one has realized that both self-nature and other-nature are empty. Moreover, it can also be said that this is 'other-proof'. Now, since the use of stainless wisdom is not permitted, yet it is said to be 'other-proof', then this 'other' is merely an illusory obscuration of the pure mind. How can it prove the pure mind? It is like water can prove waves; why is it necessary to use waves to prove water?
△2. Further refutation.
If it is said that although the essence of mind is originally tranquil, it is because of the beginningless ignorance and deluded thoughts that it is tainted, so these habitual tendencies of deluded thoughts exist in the mind. Therefore, the essence of mind cannot prove its own tranquility, so it needs to be proven by 'other'. Then, what kind of method can remove the habitual tendencies in the mind and allow the mind to realize tranquility? If it is said that by not generating new thoughts, these habitual tendencies will not be tainted and increased, and they will naturally disappear. Then, before those habitual tendencies disappear, what prevents the arising of new thoughts? If there is no other method to counteract these habitual tendencies, then these habitual tendencies should give rise to thoughts. If thoughts arise, they will further increase the power of the habitual tendencies. For this reason, it is unreasonable to say that proof is derived from 'other'.
'What kind of method?', 'What prevents?', 'If there is no other method' - these three phrases all implicitly refer to stainless wisdom. If the use of stainless wisdom is not permitted, then what other method is there? What else can prevent? What method can be used to counteract the habitual tendencies?
△3. Refuting the argument of 'proving the other' in four parts. First, it is explained that the 'other' is not easily proven. Second, it is explained that the mind cannot prove the 'other'. Third, it is explained that the 'other' cannot mutually cease. Fourth, it is explained that aversion is not a skillful means. Now, the first part.
If it is said that it is not necessary to use the 'other' to prove the mind, but only to prove the 'other', and by proving the 'other', the habitual tendencies will naturally disappear. This is also not so. Since the 'other' has habitual tendencies as its root, thoughts constantly arise. If the seeds of those habitual tendencies are not first removed, how can deluded thoughts be proven?
It is not without stainless wisdom.
智不能除于習氣種子。習種不除。他何可證。如不息風。波何繇寂。
△二明心不證他。
又復凈心無有道理能證於他。若能證他者。一切眾生皆有凈心。應悉自然除于妄念也。
前云是故乃可證他。喻如水能起波。今云無能證他。喻如水不能自滅其波也。
△三明他不相止。
若言妄念前後自相抑止。久久即息。故名為證他者。為前止后。為后止前。若言前念止后念者。前在之時後識未生。后若起時前念已謝。不相逐及。云何能止。若言后念止前念者。亦復如是不相逐及。云何能止。
前之二文是破以自證他。此後二文乃破以他證他也。以前後妄念皆名他故。然前後既不相及。云何能相抑止。設非以意識依止本識而修止觀。決無證入之方便矣。
△四明嫌非方便。
若前念起時即自嫌起。嫌起之心熏于本識。令不起后念者。心不自見。云何自嫌。若后念嫌前。故能嫌之心熏于本識。令不更起后念者。能嫌之心嫌前心時。為知前心是空故嫌。為不知是空故嫌。若知是空。即是無塵智也。汝云何言不須此智。又若知是空。則應不嫌。若不知前念空者。此心即是無明。何以故。以其前念實空而不能知故。又復不知前念空故。執有實念而生嫌心。即是妄想。何以故。以其
【現代漢語翻譯】 現代漢語譯本 智慧不能去除習氣種子（Vasana-bija）。如果習氣種子不被去除，他如何能夠證悟？就像風不停止，波浪又怎麼會平息呢？
△二、說明心不能證悟其他。
進一步說，清凈心沒有道理能夠證悟其他。如果能夠證悟其他，一切眾生都有清凈心，應該全部自然地去除妄念。
前面說『是故乃可證他』，比喻像水能興起波浪。現在說『無能證他』，比喻像水不能自己平息波浪。
△三、說明他者不互相止息。
如果說妄念前後互相抑制，久而久之就會止息，所以稱為證悟其他。那麼，是前念止息后念，還是后念止息前念？如果說是前念止息后念，前念存在的時候，后念還沒有產生；后念如果生起，前念已經消逝，互不相及，怎麼能夠止息？如果說是后念止息前念，也是一樣，互不相及，怎麼能夠止息？
前面的兩段文字是破斥以自身證悟其他。後面的兩段文字是破斥以他者證悟其他。因為前後的妄念都稱為『他』。然而前後既然互不相及，怎麼能夠互相抑制？如果不是以意識依止本識（Alaya-vijnana）而修習止觀（Samatha-vipassana），絕對沒有證入的方便。
△四、說明嫌棄並非方便。
如果前念生起時就自己嫌棄生起，嫌棄生起的心熏習本識，使后念不生起，那麼，心不能自己看見，怎麼能自己嫌棄？如果后念嫌棄前念，所以能嫌棄的心熏習本識，使不再生起后念，那麼，能嫌棄的心嫌棄前念時，是知道前念是空（Sunyata）的緣故而嫌棄，還是不知道是空的緣故而嫌棄？如果知道是空的，那就是無塵智（Anasrava-jnana）了。你為什麼說不需要這種智慧？又如果知道是空的，就應該不嫌棄。如果不知道前念是空的，這個心就是無明（Avidya）。為什麼呢？因為前念實際上是空的卻不能知道。又因為不知道前念是空的緣故，執著有實在的念頭而生起嫌棄心，這就是妄想（Vikalpa）。為什麼呢？因為
【English Translation】 English version Wisdom cannot remove the seeds of habitual tendencies (Vasana-bija). If the seeds of habitual tendencies are not removed, how can one attain enlightenment? Just as if the wind does not cease, how can the waves be stilled?
△2. Explaining that the mind cannot realize others.
Furthermore, the pure mind has no means to realize others. If it could realize others, all sentient beings would have pure minds and would naturally eliminate deluded thoughts.
Previously it was said, 'Therefore, one can realize others,' likened to water that can create waves. Now it is said, 'There is no ability to realize others,' likened to water that cannot calm its own waves.
△3. Explaining that others do not mutually cease.
If it is said that deluded thoughts mutually suppress each other, and after a long time, they will cease, therefore it is called realizing others. Then, does the former thought cease the latter thought, or does the latter thought cease the former thought? If it is said that the former thought ceases the latter thought, when the former is present, the latter has not yet arisen; if the latter arises, the former has already vanished, not reaching each other, how can it cease? If it is said that the latter thought ceases the former thought, it is also the same, not reaching each other, how can it cease?
The previous two passages refute realizing others by oneself. The latter two passages refute realizing others by others. Because both former and latter deluded thoughts are called 'others.' However, since the former and latter do not reach each other, how can they mutually suppress each other? If one does not rely on the Alaya-vijnana (store consciousness) through consciousness to cultivate Samatha-vipassana (calm abiding and insight meditation), there is absolutely no expedient for entering realization.
△4. Explaining that aversion is not an expedient.
If when a former thought arises, one immediately dislikes its arising, and the mind of dislike arising熏習(perfumes) the Alaya-vijnana, causing the latter thought not to arise, then, the mind cannot see itself, how can it dislike itself? If the latter thought dislikes the former thought, therefore the mind that can dislike熏習(perfumes) the Alaya-vijnana, causing no further latter thoughts to arise, then, when the mind that can dislike dislikes the former mind, does it dislike because it knows the former mind is Sunyata (emptiness), or does it dislike because it does not know it is empty? If it knows it is empty, then that is Anasrava-jnana (uncontaminated wisdom). Why do you say that this wisdom is not needed? Furthermore, if one knows it is empty, then one should not dislike it. If one does not know the former thought is empty, this mind is Avidya (ignorance). Why? Because the former thought is actually empty but one cannot know it. Furthermore, because one does not know the former thought is empty, one clings to the existence of a real thought and gives rise to a mind of dislike, which is Vikalpa (delusion). Why? Because
于空妄起實有想故。此能嫌之心既是無明妄想故。即是動法。復言熏心。此乃亦增不覺。重更益動。生起之識於是云興。而言能令后念不起者。蓋是夢中之夢。未醒覺也。故作斯說。彷彿不睡者。必應不言如此。
起時非嫌時。嫌時非起時。故云心不自見。云何自嫌。若后念嫌前令不更起后念。是則可爾。然知空則應不嫌。嫌則轉增不覺動法。云何舍無塵智而反墮無明窠臼耶。先約證破竟。
△次約修破二。初正破。二判簡。今初。
又復若言不作心念諸法。故念不起者。為凈心不作心念。為是意識不作心念。若是凈心不作心念者。本來何因作心念法。今忽何因不念法也。若是意識不念法者。意識即是其念。若言意識不作心念法者。為對見法塵而不念。為不對見法塵而不念。為對而不見而不念。為全不對塵名為不念。若不對塵。云何說為意識。何以故。以識者必識所識故。若對而不見。即是頑瞽之法。若見而不念。為何所因而得不念。為知空故所以不念。謂為有故所以不念。若知是空。是無塵之智。對而不見。見而不念。二俱無妨。何故汝言不須此智。若謂為有即不能不念。又復謂有之時即已是念。又復謂為有故。即是無明妄想。而復不念。譬如怯人閉目入闇。通理開眼而入。唯有外闇倒生怕怖。
【現代漢語翻譯】 現代漢語譯本：因為對空性錯誤地產生實有的想法，所以才會產生這種嫌棄之心，而這種嫌棄之心本身就是無明（Avidya，無知）的妄想，因此是動法（導致輪迴的業力）。再說熏心，這更是增加了不覺，加重了動，生起的識（Vijnana，意識）於是像云一樣涌起。如果說能讓后念不起，那就像是夢中之夢，還沒有醒悟。所以才會這樣說，彷彿沒有睡著的人，一定不會這樣說。
生起念頭的時候不是嫌棄的時候，嫌棄的時候不是生起念頭的時候，所以說心不能自己看見自己，又怎麼能自己嫌棄自己呢？如果后念嫌棄前念，讓它不再生起后念，那還可以。然而，如果知道是空性，就應該不會嫌棄；如果嫌棄，反而會增加不覺的動法。為什麼要捨棄無塵的智慧，反而墮入無明的窠臼呢？以上是從證悟的角度進行的破斥。
接下來從修行角度進行破斥，分為兩個部分：首先是正面破斥，然後是判別簡要。現在是正面破斥。
如果又說不作心念諸法，所以念頭不起，那麼，這是凈心（ शुद्ध चित्त, śuddha citta）不作心念，還是意識（Vijnana，意識）不作心念？如果是凈心不作心念，那麼本來是什麼原因作心念法？現在又是什麼原因忽然不念法了呢？如果是意識不念法，意識本身就是念。如果說意識不作心念法，那麼是對見法塵而不念，還是不對見法塵而不念？是對見而不見而不念，還是完全不對塵名為不念？如果不對塵，怎麼能說是意識呢？因為識必然認識所識。如果對而不見，那就是頑固盲目的狀態。如果見而不念，是因為什麼原因而能夠不念呢？是因為知道是空性所以不念，還是因為認為是實有所以不念？如果知道是空性，這就是無塵的智慧，對而不見，見而不念，兩者都沒有妨礙。為什麼你說不需要這種智慧？如果認為是實有，就不能不念。而且認為有的時候就已經是在念了。而且認為有，就是無明妄想，卻又說不念，就像膽怯的人閉著眼睛進入黑暗，通情達理的人睜開眼睛進入，只有外在的黑暗，卻倒生出害怕。
【English Translation】 English version: Because of falsely arising the thought of substantial existence in emptiness, this mind of aversion arises. This mind of aversion itself is the delusion of ignorance (Avidya), therefore it is a moving dharma (karma leading to rebirth). Furthermore, speaking of 'perfuming the mind' only increases unawareness and intensifies the movement. The arising consciousness (Vijnana) then surges like clouds. To say that it can prevent subsequent thoughts from arising is like a dream within a dream, not yet awakened. Therefore, such a statement is made, as if by someone not fully asleep, who would certainly not speak in this way.
The time of arising is not the time of aversion; the time of aversion is not the time of arising. Therefore, it is said that the mind cannot see itself; how can it be averse to itself? If the subsequent thought is averse to the preceding thought, preventing it from arising again, that would be acceptable. However, knowing emptiness should eliminate aversion; aversion only increases the moving dharma of unawareness. Why abandon the wisdom free from dust and instead fall into the pitfall of ignorance? The above is a refutation from the perspective of realization.
Next, the refutation from the perspective of practice is divided into two parts: first, a direct refutation, and then a brief analysis. Now, the direct refutation:
Furthermore, if it is said that thoughts do not arise because one does not engage in mental activity regarding phenomena, is this the pure mind (śuddha citta) not engaging in mental activity, or is it consciousness (Vijnana) not engaging in mental activity? If it is the pure mind not engaging in mental activity, then what originally caused it to engage in mental activity? And what now causes it to suddenly not engage in mental activity? If it is consciousness not engaging in mental activity, then consciousness itself is thought. If it is said that consciousness does not engage in mental activity, is it not engaging in mental activity when facing objects of perception, or is it not engaging in mental activity when not facing objects of perception? Is it not engaging in mental activity when facing but not seeing, or is it called not engaging in mental activity when completely not facing objects? If not facing objects, how can it be called consciousness? Because consciousness necessarily recognizes what is to be recognized. If facing but not seeing, that is a state of stubborn blindness. If seeing but not thinking, what is the reason for being able to not think? Is it because knowing emptiness that one does not think, or is it because considering it to be existent that one does not think? If knowing it to be empty, that is wisdom free from dust; facing but not seeing, seeing but not thinking, both are without hindrance. Why do you say that this wisdom is not needed? If considering it to be existent, one cannot help but think. Moreover, considering it to be existent is already thinking. Furthermore, considering it to be existent is the delusion of ignorance, yet one says one does not think, like a timid person closing their eyes and entering darkness, while a rational person opens their eyes and enters. Only the external darkness exists, yet fear arises in reverse.
閉目而入。內外俱黑反謂安隱。此亦如是。念前法時唯有迷境無明而生嫌心。不念之時心境俱闇反謂為善。又復若不作意念法。心則馳散。若作意不念諸法。作意是亂動。非寂靜法。云何得名證心也。
先雙徴。次雙破。初破凈心不作心念。可知。次破意識又二。初總破。謂意識即是念。云何名為不作心念。二別破。謂縱令意識不作心念法者。於四句中屬何句耶。若不對塵不名意識。先破第四句也。若對而不見是頑瞽法。次破第三句也。此下總破前二句。知空則二俱無妨。謂有則二俱有過。並如文可知。
△二判簡。
但以專心在此不念。故即以此不念為境。意識為此境所繫故。于余境界無容攀緣。是故惑者不知此事。便謂于諸法無復攀緣。遂更深生寶玩將為真法。是以䇿意相續不休。以晝夜久習熟故。不須作意自然而進。但不覺生滅常流剎那恒起。起復不知。無明妄想未遣一毫。又不解自身居在何位。便言我心寂住。應是真如三昧。作如是計者。且好不識份量也。雖然。但以專心一境故。亦是一家止法。遠與無塵之智為基。近與猿猴之躁為鎖。比彼攀緣五欲遊戲六根者。此即百千萬倍為殊為勝。但非心體寂照真如三昧耳。是故行者為而不執。即是漸法門。若欲成就出世之道。必藉無塵之智也。
【現代漢語翻譯】 現代漢語譯本：閉著眼睛進入（禪定），（卻發現）內外都是一片黑暗，反而認為這是安穩的狀態。這種情況也是如此。在思念佛法的時候，心中只有迷惑的境界和無明，因此產生厭惡之心。當停止思念時，心和境界都陷入黑暗，反而認為這是好的狀態。而且，如果不刻意去思念佛法，心就會散亂。如果刻意不去思念諸法，這種刻意的行為本身就是一種擾動，並非寂靜之法。這樣怎麼能說是證得了真心呢？
先是雙重提問，然後是雙重破斥。首先破斥凈心不作心念，這很容易理解。其次破斥意識，又分為兩部分。首先是總的破斥，即意識本身就是念頭，怎麼能說是不作心念呢？第二是分別破斥，即假設意識真的不思念諸法，那麼這種情況屬於四句中的哪一句呢？如果不對外在的塵境，就不能稱之為意識。這是先破斥第四句。如果對外在的塵境卻視而不見，那就是頑固盲昧的狀態。這是接著破斥第三句。下面是總的破斥前兩句。明白了空性，那麼這兩種情況都沒有妨礙。如果執著于有，那麼這兩種情況都有過失。這些都可以在原文中理解。
只是因為專心於此，不去思念其他，所以就將這種不念作為（觀照的）對象。意識被這個對像所束縛，因此沒有餘力去攀緣其他的境界。所以迷惑的人不明白這個道理，就認為對於諸法不再有攀緣，於是更加執著于這種狀態，將其視為真正的佛法。因此，策動意識相續不斷，因為日夜長久地練習，已經非常熟練，所以不需要刻意去做，自然而然地就能進行。只是沒有覺察到生滅變化如常流一般，剎那剎那地不斷生起，生起了也不知道。無明和妄想沒有減少絲毫，也不明白自身處於什麼位置，就說我的心已經寂靜安住，應該是真如三昧。有這種想法的人，實在是不認識自己。雖然如此，但因為專心於一個境界，這也是一種止息妄念的方法。從長遠來看，可以為無塵的智慧打下基礎；從眼前來看，可以鎖住像猿猴一樣躁動的心。相比于那些攀緣五欲、在六根中嬉戲的人，這種情況要殊勝百千萬倍。但這並不是心體的寂照，也不是真如三昧。所以修行人要有所作為而不執著，這就是漸修的法門。如果想要成就出世之道，必須依靠無塵的智慧。
【English Translation】 English version: Entering with eyes closed, finding darkness both inside and out, yet calling it peace. This is similar. When contemplating the Dharma, only delusion and ignorance arise, leading to aversion. When not contemplating, both mind and realm are dark, yet it's called good. Moreover, if one doesn't intentionally contemplate the Dharma, the mind scatters. If one intentionally doesn't contemplate phenomena, that intention is a disturbance, not a state of stillness. How can this be called realizing the true mind?
First, a double inquiry, then a double refutation. First, refuting the pure mind not engaging in mental activity is easily understood. Second, refuting consciousness, again in two parts. First, a general refutation: consciousness itself is thought, so how can it be said to be not engaging in mental activity? Second, a specific refutation: supposing consciousness truly doesn't contemplate phenomena, to which of the four possibilities does it belong? If not facing external objects (dharma), it cannot be called consciousness. This first refutes the fourth possibility. If facing external objects but not seeing, it's a state of stubborn blindness. This then refutes the third possibility. Below is a general refutation of the first two possibilities. Understanding emptiness means both are unobstructed. Having attachment means both have faults. All this can be understood from the text.
Simply by focusing the mind on this, not thinking of other things, one takes this 'not-thinking' as the object (of contemplation). Consciousness is bound by this object, so it has no capacity to cling to other realms. Therefore, the deluded don't understand this, and think they no longer cling to phenomena, thus becoming even more attached to this state, regarding it as the true Dharma. Thus, they continuously activate their minds, and because of long practice day and night, it becomes so familiar that it happens naturally without effort. They simply don't realize that arising and ceasing are like a constant stream, arising moment by moment, and they don't even know when they arise. Ignorance and delusion haven't been diminished in the slightest, and they don't understand their own position, yet they say, 'My mind is in peaceful abiding, it must be the True Thusness Samadhi (Zhenru Sanmei 真如三昧).' Those who think like this truly don't know their own measure. However, simply by focusing on one object, this is also a method of stopping thoughts. In the long run, it can lay the foundation for dust-free wisdom; in the short term, it can restrain the mind that is as restless as a monkey. Compared to those who cling to the five desires and play in the six senses, this is a hundred thousand times more superior. But it's not the still and illuminating essence of the mind, nor is it the True Thusness Samadhi. Therefore, practitioners should act without attachment, which is the gradual path. If one wants to achieve the path of liberation from the world, one must rely on dust-free wisdom.
但以專心等。是敘其修證之相。但不覺生滅等。是判其以妄濫真。雖然但以等。是收其不無勝力。但非心體等。是簡非圓頓法門也。上來分科解釋以何依止竟。
△三總結。
此明止觀依止中以何依止竟。上標五番建立中第一止觀依止訖。
△二明止觀境界三。初標。二釋。三結。今初。
次明止觀境界者。謂三自性法。就中復作兩番分別。一總明三性。二別明三性。
若論自性清凈如來藏心。不惟非分別。及依他境界並真實性。亦無所施其名目。秪因迷真成妄。今約返妄歸真。故得以三性為所觀境也。
△二釋為二。初總明三性。二別明三性。今初。
所言總明三性者。謂出障真如及佛凈德。悉名真實性。在障之真與染和合。名阿黎耶識。此即是依他性。六識七識妄想分別。悉名分別性。此是大位之說也。
一往略判。故名大位之說。若欲委細。須別明也。
△二別明三性二。初別明。二合辨。初中三。初別辨真實性。二別辨依他性。三別辨分別性。初又三。初標章。二各釋。三合結。今初。
所言別明三性者。初辨真實性。就中復有兩種。一者有垢凈心以為真實性。二者無垢凈心以為真實性。
△二各釋二。初釋有垢凈心。二釋無垢
【現代漢語翻譯】 但以專心等，這是敘述修證的相狀。『但不覺生滅等』，這是判別以虛妄混濫真實。雖然『但以等』，是收攝其不無殊勝之力。『但非心體等』，是簡別並非圓頓法門。以上分科解釋以何為依止完畢。 △三總結。 此段說明止觀依止中以何為依止完畢。上面標示五番建立中第一止觀依止結束。 △二說明止觀境界分三部分。初標示，二解釋，三總結。現在是初標示。 其次說明止觀境界，指的是三自性法。其中又分為兩部分：一是總明三性，二是別明三性。 如果論及自性清凈如來藏心（Tathāgatagarbha-citta，指眾生本具的清凈佛性），不僅非分別性，以及依他起性（paratantra-svabhāva，指由因緣和合而生的現象）和真實性（pariniṣpanna-svabhāva，指通過修行證悟的真如實性），也無法施加任何名目。只因迷失真性而成就虛妄，現在依憑返妄歸真，所以才得以三性作為所觀的境界。 △二解釋分為兩部分：一是總明三性，二是別明三性。現在是總明三性。 所謂總明三性，指的是出離障礙的真如（tathatā，指事物的真實如是的狀態）以及佛的清凈功德，都稱為真實性。在障礙中的真如與染污和合，名為阿黎耶識（ālayavijñāna，指含藏一切種子識的根本識）。這便是依他性。六識（ṣaḍ-vijñāna，指眼、耳、鼻、舌、身、意六種意識）和七識（kliṣṭa-manas，指末那識，一種執著于自我的意識）的妄想分別，都稱為分別性（parikalpita-svabhāva，指虛妄分別的自性）。這是大位菩薩的說法。 只是一種大致的判別，所以稱為大位菩薩的說法。如果想要詳細瞭解，必須分別說明。 △二別明三性分為兩部分：一是分別說明，二是合併辨析。現在是分別說明，分為三部分：一是分別辨析真實性，二是分別辨析依他性，三是分別辨析分別性。第一部分又分為三部分：一是標示章節，二是各自解釋，三是合併總結。現在是標示章節。 所謂分別說明三性，首先辨析真實性。其中又分為兩種：一是有垢凈心作為真實性，二是無垢凈心作為真實性。 △二各自解釋分為兩部分：一是解釋有垢凈心，二是解釋無垢凈心。
【English Translation】 But with focused mind, etc., this narrates the aspect of cultivation and realization. 'But without awareness of arising and ceasing, etc.,' this distinguishes the mixing of falsehood with truth. Although 'but with, etc.,' this gathers its not insignificant superior power. 'But not the essence of mind, etc.,' this clarifies that it is not the perfect and sudden Dharma gate. The above concludes the explanation by categories regarding what to rely on. △3 Conclusion. This explains the completion of relying on what within the reliance of cessation and contemplation. The above marks the end of the first cessation and contemplation reliance within the fivefold establishment. △2 Explaining the realm of cessation and contemplation in three parts. First, marking; second, explaining; third, concluding. Now, the first. Next, explaining the realm of cessation and contemplation refers to the three self-natures (trisvabhāva). Within this, there are two further distinctions: first, generally explaining the three natures; second, separately explaining the three natures. If discussing the self-nature pure Tathāgatagarbha-citta (Tathāgatagarbha-citta, the pure Buddha-nature inherent in all beings), it not only is not the discriminating nature (parikalpita-svabhāva), but also the dependent nature (paratantra-svabhāva, phenomena arising from the aggregation of causes and conditions) and the perfected nature (pariniṣpanna-svabhāva, the true suchness realized through practice) cannot be named. Only because of delusion of the true nature resulting in falsehood, now relying on returning from falsehood to truth, can the three natures be taken as the object of contemplation. △2 Explanation in two parts: first, generally explaining the three natures; second, separately explaining the three natures. Now, the first. What is meant by generally explaining the three natures refers to the true suchness (tathatā, the true state of things as they are) that has emerged from obstacles and the pure virtues of the Buddha, all of which are called the perfected nature. The true suchness in obstacles, combined with defilement, is called the Ālayavijñāna (ālayavijñāna, the fundamental consciousness containing all seeds). This is the dependent nature. The deluded thoughts and discriminations of the six consciousnesses (ṣaḍ-vijñāna, the six consciousnesses of eye, ear, nose, tongue, body, and mind) and the seventh consciousness (kliṣṭa-manas, the manas consciousness, a consciousness clinging to self) are all called the discriminating nature (parikalpita-svabhāva, the self-nature of false discrimination). This is the teaching of the great bodhisattvas. It is only a rough distinction, hence called the teaching of the great bodhisattvas. If one wishes to understand in detail, it must be explained separately. △2 Separately explaining the three natures in two parts: first, separately explaining; second, combining and distinguishing. Now, separately explaining, in three parts: first, separately distinguishing the perfected nature; second, separately distinguishing the dependent nature; third, separately distinguishing the discriminating nature. The first part is further divided into three parts: first, marking the chapter; second, explaining each; third, combining and concluding. Now, marking the chapter. What is meant by separately explaining the three natures, first distinguish the perfected nature. Within this, there are two types: first, the defiled pure mind as the perfected nature; second, the undefiled pure mind as the perfected nature. △2 Explaining each in two parts: first, explaining the defiled pure mind; second, explaining the undefiled pure mind.
凈心。今初。
所言有垢凈心者。即是眾生之體實。事染之本性。具足違用。依熏變現。故言有垢而復體包凈用。自性無染。能熏之垢本空。所現之相常寂。複稱為凈。故言有垢凈心也。
△二釋無垢凈心。
所言無垢凈心者。即是諸佛之體性。凈德之本實。雖具法爾違用之性。染熏息故。事染永泯。復備自性順用之能。凈熏滿故。事凈德顯。故言無垢。雖從熏顯。性凈之用非增。假遣昏云。體照之功本具。複稱凈也。故言無垢凈心。
設使凈用有增。功非本具。則不得名為凈矣。
△三合結。
然依熏約用。故有有垢無垢之殊。就體談真。本無無染有染之異。即是平等實性大總法門。故言真實性。問曰。既言有垢凈。亦應稱無垢染。答曰。亦有此義。諸佛違用即是無垢染。但為令眾生舍染欣凈。是故不彰也。
初合明平等為真實性。次申明設化偏彰凈名。並可知。
△二別辨依他性二。初標章。二各釋。今初。
二明依他性者亦有二種。一者凈分依他性。二者染分依他性。
△二各釋二。初釋凈分依他。二釋染分依他。初中二。初正釋。二料簡。今初。
清凈分依他性者。即彼真如體具染凈二性之用。但得無漏凈法所熏故。事染之功斯盡。名
【現代漢語翻譯】 現代漢語譯本 凈心。現在開始解釋。
所謂『有垢凈心』，指的是眾生的本體，是受外物污染的本性。它既具備相違背的作用，又依賴於熏習而產生變化。因此說它『有垢』，但本體又包含清凈的作用，自性本來沒有污染。能夠薰染的塵垢本性是空的，所顯現的現象也常常是寂靜的。所以又稱之為『凈』，因此稱為『有垢凈心』。
所謂『無垢凈心』，指的是諸佛的本體，是清凈功德的根本。雖然具備法爾如是的相違背的作用，但由於染污的熏習停止了，所以外在的染污永遠消失。又具備自性順應的作用，由於清凈的熏習圓滿了，所以外在的清凈功德顯現。因此說它『無垢』。雖然是從熏習而顯現，但自性清凈的作用並沒有增加。只是像驅散昏暗的雲霧一樣，本體光照的功用本來就具備。所以又稱之為『凈』，因此稱為『無垢凈心』。
假設清凈的作用有所增加，本體光照的功用不是本來就具備的，那就不能稱之為『凈』了。
然而，依據熏習和作用來說，所以有『有垢』和『無垢』的區別。就本體而言，本來就沒有無染和有染的差異。這就是平等真實的自性，是廣大的總持法門，所以說是『真實性』。有人問：既然說『有垢凈』，也應該說『無垢染』。回答說：也有這個意思。諸佛相違背的作用就是『無垢染』。但爲了讓眾生捨棄染污，欣求清凈，所以不明顯地說明這一點。
開始合併說明平等是真實性，其次申明教化偏重於彰顯清凈之名，這些都可以理解。
其次分別辨析依他性，分為兩個部分。首先標明綱要，其次分別解釋。現在開始標明綱要。
二、說明依他性，也有兩種。一是清凈分的依他性，二是染污分的依他性。
其次分別解釋，分為兩個部分。首先解釋清凈分的依他性，其次解釋染污分的依他性。首先解釋清凈分的依他性，分為兩個部分。首先正式解釋，其次簡要分析。現在開始正式解釋。
清凈分的依他性，指的是真如（Tathata）本體具備染污和清凈兩種作用，但由於得到無漏清凈之法的熏習，所以外在染污的作用就完全消失了，稱為清凈。
【English Translation】 English version Purifying the Mind. Now, the beginning.
What is meant by 'defiled pure mind' refers to the substance of sentient beings, the inherent nature susceptible to defilement. It possesses both contradictory functions and manifests through conditioning. Therefore, it is said to be 'defiled,' yet its essence encompasses pure functions, its self-nature being inherently undefiled. The defilements that condition it are fundamentally empty, and the phenomena it manifests are always tranquil. Hence, it is also called 'pure,' thus the term 'defiled pure mind.'
What is meant by 'undefiled pure mind' refers to the substance of all Buddhas, the fundamental reality of pure virtues. Although it possesses the inherent nature of contradictory functions, the conditioning of defilements has ceased, and external defilements are forever extinguished. It also possesses the ability of self-nature's compliant functions. Because the conditioning of purity is complete, external pure virtues are manifest. Therefore, it is said to be 'undefiled.' Although it manifests from conditioning, the function of the self-nature's purity is not increased. It is like dispelling dark clouds; the function of the essence's illumination is inherently present. Therefore, it is also called 'pure,' thus the term 'undefiled pure mind.'
If the pure function were to increase, and the function of the essence's illumination were not inherently present, then it could not be called 'pure.'
However, based on conditioning and function, there are distinctions between 'defiled' and 'undefiled.' In terms of the essence, there is no difference between undefiled and defiled. This is the equal and real self-nature, the vast Dharani (總持) of all Dharmas (法), therefore it is called 'true nature.' Someone asks: Since it is said 'defiled pure,' should it also be said 'undefiled defiled?' The answer is: There is also this meaning. The contradictory functions of the Buddhas are 'undefiled defilement.' But in order to lead sentient beings to abandon defilement and rejoice in purity, this is not explicitly stated.
The initial combination explains that equality is true nature, and the subsequent explanation emphasizes that teaching tends to highlight the name of purity; these can be understood.
Secondly, separately analyze dependent nature, divided into two parts. First, state the outline, and then explain each separately. Now, begin by stating the outline.
Two, explaining dependent nature, there are also two types. One is the dependent nature of the pure aspect, and the other is the dependent nature of the defiled aspect.
Next, explain each separately, divided into two parts. First, explain the dependent nature of the pure aspect, and then explain the dependent nature of the defiled aspect. First, explain the dependent nature of the pure aspect, divided into two parts. First, formally explain, and then briefly analyze. Now, begin with the formal explanation.
The dependent nature of the pure aspect refers to the Tathata (真如) essence possessing the functions of both defilement and purity, but because it receives the conditioning of undefiled pure Dharmas, the function of external defilement is completely extinguished, and it is called pure.
為清凈。即復依彼凈業所熏故。性凈之用顯現。故名依他。所現即是所證三身凈土一切自利利他之德是也。
先釋清凈。繇事染功盡故。當知非斷性染也。次釋依他。繇凈業所熏故。當知性不自顯也。體顯名證法身。智顯名證報身。福德巧用顯名證應身。約法身名常寂光土。約報身名實報莊嚴土。約應身名方便有餘土及凡聖同居土。法報為自利德。應身為利他德。粗判如此。若交融互攝則三身不一不異。四土有豎有橫皆為凈分依他。一依他一切依他。依他性外無餘法也。
△二料簡二。初約性染義對簡。二對真實性料簡。初中三。初正明性染有用。二釋其名清凈分。三釋其名分別性。今初。
問曰。性染之用何。謂由染熏滅故不起生死。雖然。成佛之後。此性豈全無用。答曰。此性雖為無漏所熏故不起生死。但由發心已來悲願之力熏習故。復為可化之機為緣熏。示違之用亦得顯現。所謂現同六道示有三毒。權受苦報應從死滅等。即是清凈分別性法。
以可化之機為緣熏于性染。顯現示違之用。即所謂依他起性也。而名為清凈分別性法則如下釋。
△二釋其名清凈分。
問曰。既從染性而起。云何名為清凈分。答曰。但由是佛德。故以佛望于眾生。故名此德以為清凈。若偏據佛德
【現代漢語翻譯】 現代漢語譯本：爲了清凈，就是再次依靠那些清凈的行業所熏習的緣故，本性的清凈作用才得以顯現，所以叫做『依他』（paratantra-svabhava，緣起性）。所顯現的就是所證得的三身（trikaya，佛的三種身：法身、報身、應身）凈土，一切自利利他的功德。
首先解釋『清凈』，由於事相上的染污功用已經窮盡的緣故，應當知道並非斷滅本性的染污。其次解釋『依他』，由於清凈的行業所熏習的緣故，應當知道本性不是自己顯現的。本體顯現叫做證得法身（dharmakaya，佛的法身）。智慧顯現叫做證得報身（sambhogakaya，佛的報身）。福德巧妙的運用顯現叫做證得應身（nirmanakaya，佛的應身）。從法身來說叫做常寂光土（Buddha-field of Eternal Tranquility，永恒寂靜之光凈土）。從報身來說叫做實報莊嚴土（Buddha-field of true reward，真實回報莊嚴凈土）。從應身來說叫做方便有餘土（Land of Expedient Means，方便權宜之凈土）以及凡聖同居土（Land Where Saints and Mortals Dwell Together，凡人與聖人共居之凈土）。法身和報身是自利的功德，應身是利他的功德。粗略的判斷是這樣。如果交融互相攝入，那麼三身不一不異，四土有縱有橫，都是清凈部分的依他，一個依他就是一切依他，在依他性之外沒有其餘的法。
△二、簡別辨析二。首先從本性染污的意義上對比簡別。其次對比真實性進行簡別。首先的部分分為三點。第一，正式說明本性染污的作用。第二，解釋它被命名為清凈分的原因。第三，解釋它被命名為分別性的原因。現在開始第一點。
問：本性染污的作用是什麼？答：因為由染污的熏習滅除的緣故，所以不會生起生死。即使這樣，成佛之後，這個本性難道完全沒有作用了嗎？答：這個本性雖然因為被無漏（anāsrava，沒有煩惱）所熏習的緣故，所以不會生起生死。但是由於從發心以來悲心和願力的熏習的緣故，又以可以被教化的對象作為因緣進行熏習，示現違背世俗的作用也可以顯現。所謂的顯現和六道眾生相同，示現有貪嗔癡三毒（tri-visa，三種毒藥），暫時承受苦報，應化示現死亡等等，這就是清凈分別性法。
以可以被教化的對象作為因緣熏習本性染污，顯現示現違背世俗的作用，這就是所謂的依他起性（paratantra-svabhava，緣起性）。而命名為清凈分別性法，解釋如下。
△二、解釋它被命名為清凈分的原因。
問：既然是從染污的本性而生起，為什麼叫做清凈分？答：只是因為這是佛的功德，所以用佛來和眾生相比，所以把這個功德叫做清凈。如果偏執于佛的功德
【English Translation】 English version: For the sake of purity, it is because of being further influenced by those pure actions that the function of the inherently pure nature manifests. Therefore, it is called 'paratantra-svabhava' (dependent nature). What is manifested is the pure land of the three kayas (trikaya, the three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya) attained, along with all the merits of benefiting oneself and others.
First, explain 'purity.' Because the function of defilement in phenomena is exhausted, it should be understood that it is not the extinction of the inherent defilement. Next, explain 'paratantra.' Because of being influenced by pure actions, it should be understood that the nature does not manifest by itself. The manifestation of the essence is called the attainment of Dharmakaya (the body of essence). The manifestation of wisdom is called the attainment of Sambhogakaya (the body of enjoyment). The skillful manifestation of merit and virtue is called the attainment of Nirmanakaya (the body of transformation). In terms of Dharmakaya, it is called the Buddha-field of Eternal Tranquility. In terms of Sambhogakaya, it is called the Buddha-field of true reward. In terms of Nirmanakaya, it is called the Land of Expedient Means and the Land Where Saints and Mortals Dwell Together. Dharmakaya and Sambhogakaya are the merits of benefiting oneself, while Nirmanakaya is the merit of benefiting others. This is a rough judgment. If they interpenetrate and include each other, then the three kayas are neither one nor different, and the four lands, whether vertical or horizontal, are all dependent on the pure aspect. One paratantra is all paratantra. There is no other dharma outside of the paratantra nature.
△2. Distinguishing and Analyzing Two. First, distinguish and analyze by comparing the meaning of inherent defilement. Second, compare and analyze the true nature. The first part is divided into three points. First, formally explain the function of inherent defilement. Second, explain why it is named the pure aspect. Third, explain why it is named the distinctive nature. Now begin the first point.
Question: What is the function of inherent defilement? Answer: Because the influence of defilement is extinguished, birth and death do not arise. Even so, after becoming a Buddha, is this nature completely without function? Answer: Although this nature is influenced by the anāsrava (without outflows) and therefore birth and death do not arise, because of the influence of compassion and vows since the initial aspiration, and also using those who can be taught as conditions for influence, the function of showing divergence from the world can also manifest. The so-called manifestation is the same as that of beings in the six realms, showing the three poisons (tri-visa, three poisons), temporarily enduring suffering, manifesting death, etc. This is the pure distinctive nature dharma.
Using those who can be taught as conditions to influence the inherent defilement, manifesting the function of showing divergence from the world, this is the so-called paratantra-svabhava (dependent nature). And it is named the pure distinctive nature dharma, explained as follows.
△2. Explaining why it is named the pure aspect.
Question: Since it arises from the defiled nature, why is it called the pure aspect? Answer: It is only because this is the merit of the Buddha, so comparing the Buddha to sentient beings, this merit is called purity. If one is attached to the merit of the Buddha
之中論染凈者。此德實是示違染用。
天臺性惡法門正本於此。若能即事惡而達性惡。性惡性善體元無二。則大貪大嗔大癡法門便可向現行日用無明煩惱中薦取矣。央掘．廣額即其標榜也。
△三釋其名分別性。
問曰。既言依他性法。云何名為分別性。答曰。此德依于悲願所熏起故。即是依他性法。若將此德對緣施化。即名分別性法也。
一切眾生全墮分別性中。今隨緣令見與其同事。故即名為分別性也。
△二對真實性料簡。
問曰。無垢真實性與清凈依他性竟有何異。答曰。無垢真實性者。體顯離障為義。即是體也。清凈依他性者。能隨熏力凈德差別起現為事。即是相也。清凈分別性者。對緣施設為能。即是用也。
問中但約真實性簡。答中兼對分別性簡。體相用三不相舍離。約體則一切皆體。故名體大。約相則一切皆相。故名相大。約用則一切皆用。故名用大。鏡體光照可為同喻也。思之。
△二釋染分依他二。初正釋。二料簡。今初。
所言染濁依他性者。即彼凈心雖體具違順二用之性。但為分別性中所有無明染法所熏故。性違之用依熏變現虛狀等法。所謂流轉生死輪迴六趣。故言染濁依他性法也。
六趣虛狀依熏變現似有非實。故名染濁
【現代漢語翻譯】 現代漢語譯本：
關於《中論》中討論的染凈問題，這裡所說的『德』實際上是爲了揭示違背染污的功用。 天臺宗的性惡法門正是來源於此。如果能夠從具體的惡事中領悟到性惡，那麼性惡與性善在本體上並無二致。這樣，貪婪、嗔恨、愚癡這些法門，就可以從當下的日常無明煩惱中直接領悟。央掘摩羅（Angulimala，以殺人為道的惡人，后被佛陀感化）和廣額屠夫（Butcher Wide-Forehead，放下屠刀立地成佛的典故人物）就是其中的代表。 三、解釋其名稱『分別性』。 問：既然說是依他性法（Paratantra-svabhava，緣起性），為什麼又叫做分別性？答：這種『德』是依靠悲願熏習而產生的，所以是依他性法。如果將這種『德』用於對機施教，就叫做分別性法。 一切眾生完全沉溺在分別性中。現在隨著因緣，讓他們見到並與他們一同行事，所以就叫做分別性。 二、對照真實性進行簡擇。 問：無垢真實性（Anutpāda-svabhāva，不生不滅的真如自性）與清凈依他性（Pure Paratantra-svabhava，清凈的緣起性）究竟有什麼不同？答：無垢真實性，是以本體顯現、遠離障礙為意義，這就是『體』。清凈依他性，是能夠隨著熏習的力量，產生各種清凈功德的差別顯現，這就是『相』。清凈分別性，是對機施設教化，這就是『用』。 問中只是針對真實性進行簡擇，答中兼顧了分別性進行簡擇。體、相、用三者不可分離。從『體』的角度來說，一切都是『體』，所以叫做體大。從『相』的角度來說，一切都是『相』，所以叫做相大。從『用』的角度來說，一切都是『用』，所以叫做用大。鏡子的本體和光照可以作為類似的例子。仔細思考。 二、解釋染分依他性。首先是正面解釋，然後是簡擇。現在是正面解釋。 所說的染濁依他性（Impure Paratantra-svabhava，不清凈的緣起性），就是指那清凈心雖然本體上具有違順二用的性質，但由於被分別性中所有的無明染法所薰染，所以違背本性的功用，依靠熏習而變現出虛妄的現象等法，也就是流轉生死、輪迴六道。所以叫做染濁依他性法。 六道輪迴的虛妄現象，是依靠熏習變現出來的，看似存在但並非真實，所以叫做染濁。
【English Translation】 English version:
Regarding the issues of defilement and purity discussed in the Madhyamaka-karika (Treatise on the Middle Way), this 'virtue' (德) actually serves to reveal the function of opposing defilement. The Tiantai (Tendai) school's doctrine of inherent evil (性惡) originates directly from this. If one can realize inherent evil from specific evil deeds, then inherent evil and inherent good are fundamentally not different. In this way, the teachings of great greed, great hatred, and great delusion can be directly realized from the present, everyday ignorance and afflictions. Angulimala (央掘, a villain who killed many people but was later converted by the Buddha) and Butcher Wide-Forehead (廣額, a butcher who attained enlightenment after laying down his cleaver) are examples of this. Three, explaining its name 'discriminatory nature' (分別性). Question: Since it is said to be dependent nature (Paratantra-svabhava, 依他性法), why is it called discriminatory nature? Answer: This 'virtue' arises from the influence of compassion and vows, so it is dependent nature. If this 'virtue' is used to teach and transform beings according to their capacities, it is called discriminatory nature. All sentient beings are completely immersed in discriminatory nature. Now, according to conditions, we allow them to see and act together with them, so it is called discriminatory nature. Two, distinguishing it from true nature (真實性). Question: What is the difference between immaculate true nature (Anutpāda-svabhāva, 無垢真實性) and pure dependent nature (Pure Paratantra-svabhava, 清凈依他性)? Answer: Immaculate true nature means that the essence manifests and is free from obstacles; this is the 'substance' (體). Pure dependent nature means that it can manifest various differences in pure virtues according to the power of influence; this is the 'characteristics' (相). Pure discriminatory nature means that it can teach and transform beings according to their capacities; this is the 'function' (用). The question only addresses true nature, while the answer considers both discriminatory nature. Substance, characteristics, and function are inseparable. From the perspective of 'substance,' everything is 'substance,' so it is called the greatness of substance. From the perspective of 'characteristics,' everything is 'characteristics,' so it is called the greatness of characteristics. From the perspective of 'function,' everything is 'function,' so it is called the greatness of function. The mirror's substance and light can be used as a similar analogy. Think about it carefully. Two, explaining the defiled aspect of dependent nature. First, the direct explanation; second, the distinction. Now, the direct explanation. What is called impure dependent nature (Impure Paratantra-svabhava, 染濁依他性) refers to the fact that although the pure mind inherently possesses the nature of both compliant and contrary functions, it is influenced by all the defiled dharmas of ignorance within discriminatory nature. Therefore, the function that goes against its original nature relies on influence to manifest illusory phenomena, such as the cycle of birth and death and the six realms of existence. Therefore, it is called impure dependent nature. The illusory phenomena of the six realms of existence are manifested through influence, appearing to exist but not being real, so they are called impure.
依他。凡夫不了。妄謂實我實法。則成分別性耳。
△二料簡又二。初正簡。二釋疑。今初。
問曰。性順之用未有凈業所熏故不得顯現。雖然在於生死之中。豈全無用耶。答曰。雖未為無漏熏故凈德不現。但為諸佛同體智力所護念故。修人天善。遇善知識。漸發道心。即是性凈之用也。
對上凈分中料簡性染。如文可知。
△二釋疑。
問曰。一切眾生皆具性凈等。為諸佛所護。何因發心先後。復有發不發。答曰。無始已來造業差別。輕重不同先後不一。罪垢輕者蒙佛智力。罪垢重者有力不蒙。問曰。罪垢重者。性凈之用豈全無能。答曰。但有性凈之體不壞。以垢重故更不有能也。問曰。上言凡聖之體皆具順違二性。但由染凈熏力有現不現。何故諸佛凈熏滿足而不妨示違之用有力。凡夫染熏尤重而全使性順之用無能也。若以染重故性凈無能。亦應凈滿故染用無力。既凈滿而有示違之功。定知染重亦有性順之用。答曰。諸佛有大悲大愿之熏故性違起法界之染德。能令機感斯見眾生無厭凡欣聖之習。故性順匿無邊之凈用。不使諸佛同鑒。無凈器可鑑。故大聖舍之以表知機。有染德可見。故下凡尋之明可化也。是故凈滿不妨有于染德。染重不得有于凈用。
此躡性凈之用而起疑也。
【現代漢語翻譯】 現代漢語譯本 依他（依賴於其他條件而存在）。凡夫不瞭解這一點，錯誤地認為存在真實的『我』和真實的『法』（事物），這就形成了分別性。
△二、料簡（辨析）又分為兩部分。首先是正面的辨析，然後是解釋疑問。現在是第一部分。
問：自性本具的順性之用，因為沒有被清凈的業力熏習，所以不能顯現。即使如此，它存在於生死輪迴之中，難道完全沒有作用嗎？ 答：雖然因為沒有被無漏的功德熏習，所以清凈的德行不能顯現。但是，因為被諸佛的同體智力所護念，所以修習人天善業，遇到善知識，逐漸發起道心，這就是自性清凈之用。
（以上）是針對前面清凈部分中辨析自性染污和清凈，如經文所說可以理解。
△二、解釋疑問。
問：一切眾生都具有自性清凈等等，並且被諸佛所護佑，為什麼發菩提心有先後，甚至有的人不能發起菩提心？ 答：從無始以來，造作的業力有差別，輕重不同，先後也不一致。罪業輕微的人，蒙受佛的智慧力量；罪業深重的人，即使有佛力也不能蒙受。 問：罪業深重的人，自性清凈之用難道完全沒有作用嗎？ 答：只是自性清凈的本體沒有壞滅，因為罪垢深重，所以不再有作用。 問：上面說凡夫和聖人的本體都具有順性和違逆性兩種性質，只是由於染污和清凈的熏習力量，才有顯現和不顯現的差別。為什麼諸佛的清凈熏習已經圓滿，卻不妨礙示現違逆之用的力量；而凡夫的染污熏習尤其嚴重，就完全使得自性順性之用沒有作用呢？如果因為染污深重，自性清凈就沒有作用，那麼也應該清凈圓滿，染污之用就沒有力量。既然清凈圓滿卻有示現違逆的功用，一定知道染污深重也有自性順性之用。 答：諸佛有大悲和大愿的熏習，所以自性違逆而生起法界的染污功德，能夠使眾生因應機緣而見到，沒有厭離凡俗而欣求聖境的習性，所以自性順性隱藏無邊的清凈之用，不讓諸佛共同照見，因為沒有清凈的器皿可以照見。所以大聖人捨棄它，以此來表明知道眾生的根機。因為有染污的功德可以見到，所以下凡之人尋找它，明白可以教化。因此，清凈圓滿不妨礙有染污的功德，染污深重就不能有清凈之用。
這是根據自性清凈之用而產生的疑問。
【English Translation】 English version 『Itiya』 (dependent on other conditions). Ordinary people do not understand this and falsely believe in a real 『self』 and real 『dharmas』 (things), which leads to the nature of discrimination.
△2. The 『liaojian』 (analysis) is further divided into two parts. First, the positive analysis, and then the explanation of doubts. Now is the first part.
Question: The function of the inherent nature of compliance, because it has not been熏 (xun, influenced) by pure karma, cannot manifest. Even so, it exists in the cycle of birth and death. Is it completely useless? Answer: Although the pure virtue does not appear because it has not been熏 (xun, influenced) by漏 (lou, outflows), it is protected by the wisdom power of the Buddhas' same body. Therefore, cultivating good deeds in the human and heavenly realms, encountering good teachers, and gradually developing the aspiration for the path are the functions of the inherent purity of nature.
(The above) is aimed at analyzing the defilement and purity of self-nature in the previous pure part, as can be understood from the text.
△2. Explanation of doubts.
Question: All sentient beings have inherent purity of nature, etc., and are protected by the Buddhas. Why do some develop the Bodhi mind earlier, and some cannot develop it at all? Answer: Since beginningless time, the karma created has been different, with varying degrees of severity and different sequences. Those with lighter karmic defilements receive the power of the Buddha's wisdom; those with heavier karmic defilements cannot receive it even with the Buddha's power. Question: For those with heavy karmic defilements, is the function of the inherent purity of nature completely useless? Answer: Only the essence of the inherent purity of nature is not destroyed, but because of the heavy defilements, it no longer has any function. Question: Above, it was said that the essence of ordinary people and sages both has two natures, compliant and contrary, but due to the熏 (xun, influence) of defilement and purity, there are differences in manifestation and non-manifestation. Why is it that the Buddhas' pure熏 (xun, influence) is complete and does not prevent the power of manifesting contrary functions, while the ordinary people's defiled熏 (xun, influence) is particularly heavy and completely renders the function of the inherent compliant nature useless? If the inherent purity of nature has no function because of heavy defilement, then it should also be that the defiled function has no power because of complete purity. Since complete purity has the function of manifesting contrariness, it must be known that heavy defilement also has the function of inherent compliance. Answer: The Buddhas have the熏 (xun, influence) of great compassion and great vows, so the inherent contrariness arises and produces the defiled virtues of the Dharma realm, which can enable sentient beings to see according to their opportunities, without the habit of厭 (yan, being tired of) the mundane and欣 (xin, delighting in) the sacred. Therefore, the inherent compliance hides the boundless pure function, not allowing the Buddhas to see it together, because there is no pure vessel to see it. Therefore, the great sage abandons it to show that he knows the roots of sentient beings. Because there are defiled virtues that can be seen, the lower beings seek it, knowing that it can be transformed. Therefore, complete purity does not prevent the existence of defiled virtues, and heavy defilement cannot have pure functions.
This is a question raised based on the function of the inherent purity of nature.
三番問答義並可知。
△三別辨分別性二。初標章。二各釋。今初。
三明分別性者亦有二種。一者清凈分別性。二者染濁分別性。
△二各釋二。初釋清凈分別性。二釋染濁分別性。今初。
所言清凈分別性者。即彼清凈依他性法中所有利他之德。對彼內證無分別智故。悉名分別。所謂一切種智慧知世諦種種差別。乃至一切眾生心心數法無不盡知。及以示現五通三輪之相。應化六道四生之形。乃至依于內證之慧。起彼教用之智。說己所得示于未聞。如斯等事悉名清凈分別性法。此義云何。謂雖起無邊之事而復畢竟不為世染。不作功用自然成辨。故言清凈。即此清凈之覺隨境異用。故言分別。又復對緣攝化令他清凈。攝益之德為他分別。故言清凈分別性也。
初以對無分別智說名分別。即所謂后得智也。一切種智下。廣出其相。此義云何下。重釋其名。先一番約當體釋。次一番約利他釋。合結可知。
△二釋染濁分別性。
所言染濁分別性法者。即彼染濁依他性中虛狀法內。有于似色似識似塵等法。何故皆名為似。以皆一心依熏所現故。但是心相似法非實。故名為似。由此似識一念起現之時。即與似塵俱起故。當起之時即不知似塵似色等是心所作虛相無實。以不知故。即
【現代漢語翻譯】 現代漢語譯本： 三番問答的意義由此可知。
△三、辨別分別性，分為兩部分。首先是標明章節，然後分別解釋。現在開始第一部分。
三種分別性也有兩種：一是清凈分別性，二是染濁分別性。
△二、分別解釋，分為兩部分。首先解釋清凈分別性，然後解釋染濁分別性。現在開始第一部分。
所謂清凈分別性，是指在清凈的依他性法（Paratantra-svabhava）中，所有利益他人的功德。相對於內證的無分別智（Nirvikalpa-jnana）而言，都稱為分別。例如，一切種智（Sarvakarajnata）能夠知曉世俗諦（Samvriti-satya）的種種差別，乃至一切眾生的心和心所法（Citta-caitta）無不完全知曉，以及示現五神通（Panca-abhijna）和三輪相（身、語、意），應化六道（Gati）四生（四種生命形式）的形態，乃至依于內證的智慧，生起教化作用的智慧，講述自己所證得的，開示給未曾聽聞的人。像這樣的事情都稱為清凈分別性法。這是什麼意思呢？意思是說，雖然生起無邊的事情，卻始終不被世俗所污染，不作功用而自然成就，所以說是清凈。即此清凈的覺悟隨著境界的不同而產生不同的作用，所以說是分別。又因為對緣攝受教化，使他人清凈，攝受利益的功德是爲了他人而分別，所以說是清凈分別性。
首先以相對於無分別智來說，稱之為分別，也就是所謂的后得智（Prsthalabdha-jnana）。『一切種智下』，廣泛地闡述它的相狀。『此義云何下』，重新解釋它的名稱。先從本體上解釋，再從利益他人的角度解釋。合起來理解就可以明白。
△二、解釋染濁分別性。
所謂染濁分別性法，是指在染濁的依他性中，虛假的法相內，有類似於色（Rupa）、識（Vijnana）、塵（Vishaya）等的法。為什麼都稱為『似』呢？因為都是一心依熏習所顯現的緣故。但這些都是與心相似的法，並非真實，所以稱為『似』。由此，當相似的識一念生起顯現的時候，就與相似的塵同時生起。當生起的時候，就不知道相似的塵、相似的色等是心所造作的虛假之相，沒有真實性。因為不知道的緣故，就...
【English Translation】 English version: The meaning of the three-fold question and answer is thus knowable.
△2. Discerning the nature of discrimination, in three parts. First, the chapter heading. Second, individual explanations. Now, the first part.
There are also two types of the three kinds of discriminative nature: first, pure discriminative nature; second, defiled and turbid discriminative nature.
△2. Individual explanations, in two parts. First, explaining pure discriminative nature; second, explaining defiled and turbid discriminative nature. Now, the first part.
What is called pure discriminative nature refers to all the virtues of benefiting others within the pure dependent nature (Paratantra-svabhava). In relation to the inwardly realized non-discriminative wisdom (Nirvikalpa-jnana), all are called discrimination. For example, the All-Knowing Wisdom (Sarvakarajnata) is able to know all the differences of conventional truth (Samvriti-satya), and even knows completely all the minds and mental functions (Citta-caitta) of all sentient beings, as well as manifesting the aspects of the five supernormal powers (Panca-abhijna) and the three wheels (body, speech, and mind), transforming into the forms of the six realms (Gati) and the four kinds of birth (four forms of life), and even relying on the wisdom of inner realization to generate the wisdom of teaching and application, speaking of what one has attained and revealing it to those who have not heard. Such things are all called pure discriminative nature. What does this mean? It means that although countless things arise, one is ultimately not defiled by the world, and one accomplishes things naturally without effort. Therefore, it is called pure. This pure awareness changes its function according to different circumstances, so it is called discrimination. Furthermore, it influences and transforms beings through conditions, causing them to become pure. The virtue of influencing and benefiting is discrimination for the sake of others, so it is called pure discriminative nature.
First, in relation to non-discriminative wisdom, it is called discrimination, which is the so-called subsequent wisdom (Prsthalabdha-jnana). 'All-Knowing Wisdom below' extensively explains its characteristics. 'What does this mean below' re-explains its name. The first explanation is about its essence, and the second explanation is about benefiting others. Understanding them together makes it clear.
△2. Explaining defiled and turbid discriminative nature.
What is called defiled and turbid discriminative nature refers to the false appearances within the defiled and turbid dependent nature, which include things that resemble form (Rupa), consciousness (Vijnana), and objects (Vishaya). Why are they all called 'resembling'? Because they are all manifested by the mind based on habitual tendencies. However, these are all phenomena similar to the mind, not real, so they are called 'resembling'. Therefore, when a resembling consciousness arises and manifests for a moment, it arises simultaneously with a resembling object. When it arises, one does not know that the resembling object, resembling form, etc., are false appearances created by the mind, without reality. Because one does not know, then...
妄分別執虛為實。以妄執故境從心轉皆成實事。即是今時凡夫所見之事。如此執時。即唸唸熏心還成依他性。于上還執覆成分別性。如是念念虛妄互相生也。問曰。分別之性與依他性既迭互相生。竟有何別。答曰。依他性法者。心性依熏故起。但是心相體虛無實。分別性法者。以無明故。不知依他之法是虛。即妄執以為實事。是故雖無異體。相生而虛實有殊。故言分別性法也。
似識現時即與似塵俱起。仍是依他性也。不知虛相妄執為實。乃名分別性法。又為依他種子。于彼依他不了。覆成分別。如是展轉無有窮盡。所謂惑業苦三如惡叉聚者也。妄執是惑。惑必起業。所成依他即是三界苦報。于苦不了。又成惑業。所以更互相生也。問答釋疑可知。別明竟。
△三合辨三。初約一心辨。二約依他辨。三釋六識疑。今初。
更有一義以明三性。就心體平等名真實性。心體為染凈所繫。依隨染凈二法名依他性。所現虛相果報名分別性。
心體聖凡平等。約聖即無垢凈心。約凡即有垢凈心也。心為染凈所繫。依隨凈法即清凈依他性。依隨染法即染濁依他性也。虛相果報有十界差別。四聖即清凈分別性。六凡即染濁分別性。或佛界為清凈。九界皆染濁也。此意稍細於前。以虛相即名分別。不惟執實為
【現代漢語翻譯】 現代漢語譯本： 錯誤地分別執著，將虛幻視為真實。因為錯誤的執著，外境隨著心念轉變，都變成了真實的事物。這就是現在凡夫所見到的事情。如此執著時，唸唸都在薰染內心，反而形成了依他性（Paratantra-svabhava，緣起性）。在依他性之上又執著，就變成了分別性（Parikalpita-svabhava，遍計所執性）。這樣，唸唸虛妄，互相產生。 問：分別性和依他性既然交替互相產生，究竟有什麼區別？ 答：依他性法的特點是，心性依靠薰染而生起，但只是心的表相，本體虛無不實。分別性法的特點是，因為無明，不知道依他性的法是虛幻的，就錯誤地執著認為是真實的事物。所以，雖然沒有不同的本體，但互相產生，虛幻和真實有所不同，所以說是分別性法。 相似的意識顯現時，就與相似的塵境一同生起，這仍然是依他性。不知道虛幻的表相，錯誤地執著為真實，就叫做分別性法。又作為依他性的種子，對於那個依他性不瞭解，又形成分別性。這樣輾轉相生，沒有窮盡。這就是所謂的惑、業、苦三種，就像惡叉聚（aksa-prakarsa，骰子）一樣。錯誤的執著是惑，惑必然產生業，所成就的依他性就是三界（Trailokya，欲界、色界、無色界）的苦報。對於苦不瞭解，又形成惑業，所以更加互相產生。問答解釋疑惑，可以知道。別明結束。 △三合辨三。初約一心辨。二約依他辨。三釋六識疑。今初。 還有一種意義來說明三性（trisvabhava，三自性）。就心體平等而言，叫做真實性（Parinispanna-svabhava，圓成實性）。心體被染污和清凈所繫縛，依隨染污和清凈兩種法，叫做依他性。所顯現的虛幻表相和果報，叫做分別性。 心體在聖人和凡人那裡是平等的。就聖人而言，就是無垢凈心。就凡人而言，就是有垢凈心。心被染污和清凈所繫縛，依隨清凈的法，就是清凈的依他性。依隨染污的法，就是染濁的依他性。虛幻的表相和果報有十界（dasabhumika，地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的差別。四聖（sravaka，聲聞；pratyekabuddha，緣覺；bodhisattva，菩薩；buddha，佛）就是清凈的分別性。六凡（地獄、餓鬼、畜生、阿修羅、人、天）就是染濁的分別性。或者佛界是清凈的，九界都是染濁的。這個意思比前面稍微細緻一些，因為虛幻的表相就叫做分別，不只是執著真實才叫做分別。
【English Translation】 English version: Deluded discrimination clings to the unreal as real. Because of this deluded clinging, the objective world transforms according to the mind, and all becomes real events. This is what ordinary people see in the present moment. When clinging in this way, each thought constantly influences the mind, and it becomes the dependent nature (Paratantra-svabhava). Clinging to this dependent nature further transforms it into the discriminated nature (Parikalpita-svabhava). Thus, thoughts are mutually and falsely generated. Question: Since the discriminated nature and the dependent nature arise alternately and mutually, what is the difference between them? Answer: The characteristic of the dependent nature is that the mind arises dependent on influence, but it is only a mental appearance, empty in substance and without reality. The characteristic of the discriminated nature is that, due to ignorance, one does not know that the dependent nature is illusory and falsely clings to it as a real event. Therefore, although there is no different substance, they arise mutually, and illusion and reality are distinct. Hence, it is called the discriminated nature. When a semblance of consciousness appears, it arises together with a semblance of object; this is still the dependent nature. Not knowing the illusory appearance and falsely clinging to it as real is called the discriminated nature. It also serves as a seed for the dependent nature. Not understanding that dependent nature leads to the formation of the discriminated nature. This cycle continues endlessly. This is what is meant by the three: delusion, karma, and suffering, like a cluster of dice (aksa-prakarsa). False clinging is delusion; delusion inevitably gives rise to karma; the resulting dependent nature is the suffering retribution of the three realms (Trailokya). Not understanding suffering leads to further delusion and karma, so they arise mutually. The question and answer clarify the doubts and can be understood. The separate explanation ends. △The three natures are distinguished by combining three aspects. First, they are distinguished in terms of one mind. Second, they are distinguished in terms of the dependent nature. Third, doubts about the six consciousnesses are explained. Now, the first. There is another meaning to explain the three natures (trisvabhava). In terms of the equality of the mind's essence, it is called the perfected nature (Parinispanna-svabhava). The mind's essence is bound by defilement and purity; depending on defilement and purity, it is called the dependent nature. The illusory appearances and retributions that manifest are called the discriminated nature. The mind's essence is equal in sages and ordinary beings. In terms of sages, it is the undefiled pure mind. In terms of ordinary beings, it is the defiled pure mind. The mind is bound by defilement and purity; depending on pure dharmas, it is the pure dependent nature. Depending on defiled dharmas, it is the defiled dependent nature. The illusory appearances and retributions have the distinctions of the ten realms (dasabhumika). The four noble ones (sravaka, pratyekabuddha, bodhisattva, buddha) are the pure discriminated nature. The six ordinary realms (hell-beings, hungry ghosts, animals, asuras, humans, devas) are the defiled discriminated nature. Or, the Buddha realm is pure, and the nine realms are all defiled. This meaning is slightly more detailed than before, because the illusory appearance is called discrimination, not only clinging to reality is called discrimination.
分別故。
△二約依他辨。
又復更有一義。就依他性中即分別為三性。一者凈分。謂在染之真。即名真實性。二者不凈分。謂染法習氣種子及虛相果報。即是分別性。二性和合無二。即是依他性也。
繇真如不守自性。不覺念起。而有無明生滅。與不生滅和合而成阿黎耶識。則舉凡一切眾生無不現在依他性中。故即就依他性分別三性也。文義可知。
△三釋六識疑。
問曰。似識妄分別時。為是意識總能分別六塵。為六識各各自分別一塵。答曰。五識見塵時。各與意識俱時而起。如眼識見似色時。即是一意識俱時分別妄執也。余識亦如是。是故意識總能分別妄執六塵。五識但能得五塵。不生分別妄執。問曰。妄執五塵為實者。為是五意識。為是第六意識。答曰。大乘中不明五意識與第六別。但能分別者悉名意識。
兩番問答皆明意識能起分別妄執也。以前五識但緣現量。不能生分別故。以大乘家但立同時意識。不立五意識故。故知現前一念。不善用之則為分別之本。善用之則為無塵之智。可謂生死涅槃更非他物矣。
△三結。
上來是明第二止觀所觀境界竟。
或問。此立三性為所觀境。與摩訶止觀廣立十境同耶異耶。答曰。摩訶止觀初觀識陰。識陰即分
【現代漢語翻譯】 現代漢語譯本 分別故。
△二約依他辨。
又復更有一義。就依他性中即分別為三性。一者凈分，謂在染之真，即名真實性。二者不凈分，謂染法習氣種子及虛相果報，即是分別性。二性和合無二，即是依他性也。
由真如（Tathata，如實）不守自性，不覺念起，而有無明（Avidya，無明）生滅，與不生滅和合而成阿黎耶識（Alaya-vijñana，阿賴耶識）。則舉凡一切眾生無不現在依他性中。故即就依他性分別三性也。文義可知。
△三釋六識疑。
問曰。似識妄分別時，為是意識總能分別六塵，為六識各各自分別一塵。答曰。五識見塵時，各與意識俱時而起。如眼識見似色時，即是一意識俱時分別妄執也。余識亦如是。是故意識總能分別妄執六塵。五識但能得五塵，不生分別妄執。問曰。妄執五塵為實者，為是五意識，為是第六意識。答曰。大乘中不明五意識與第六別。但能分別者悉名意識。
兩番問答皆明意識能起分別妄執也。以前五識但緣現量，不能生分別故。以大乘家但立同時意識，不立五意識故。故知現前一念，不善用之則為分別之本。善用之則為無塵之智。可謂生死涅槃更非他物矣。
△三結。
上來是明第二止觀所觀境界竟。
或問。此立三性為所觀境，與摩訶止觀廣立十境同耶異耶。答曰。摩訶止觀初觀識陰，識陰即分
【English Translation】 English version Separation, therefore.
△2. Explaining Dependent Nature.
Furthermore, there is another meaning. Within the Dependent Nature (Paratantra-svabhava), there are three natures distinguished. First, the pure aspect, which refers to the truth within defilement, is called the Real Nature (Parinispanna-svabhava). Second, the impure aspect, which refers to the seeds of defiled habits and the fruits of illusory appearances, is the Discriminatory Nature (Parikalpita-svabhava). The combination of these two natures, being non-dual, is the Dependent Nature.
Because the True Thusness (Tathata) does not maintain its self-nature, and thoughts arise from non-awareness, ignorance (Avidya) arises and ceases, combining with the non-arising and non-ceasing to form the Alaya-vijñana (Storehouse Consciousness). Therefore, all sentient beings exist within the Dependent Nature. Hence, the three natures are distinguished within the Dependent Nature. The meaning of the text is clear.
△3. Resolving Doubts about the Six Consciousnesses.
Question: When illusory discriminations arise from consciousness, is it the mind-consciousness (Manovijñana) that generally discriminates the six sense objects, or do the six consciousnesses each discriminate one sense object separately? Answer: When the five consciousnesses perceive sense objects, they arise simultaneously with the mind-consciousness. For example, when the eye-consciousness sees an apparent form, it is the mind-consciousness that simultaneously discriminates and clings to it. The other consciousnesses are similar. Therefore, the mind-consciousness can generally discriminate and cling to the six sense objects. The five consciousnesses can only obtain the five sense objects and do not generate discriminatory clinging. Question: Who clings to the five sense objects as real, the five consciousnesses or the sixth consciousness? Answer: In Mahayana, the five consciousnesses are not distinguished from the sixth. All that can discriminate are called mind-consciousness.
Both questions and answers clarify that the mind-consciousness can generate discriminatory clinging. This is because the previous five consciousnesses only perceive the present moment and cannot generate discrimination. In the Mahayana tradition, only the simultaneous mind-consciousness is established, not the five consciousnesses. Therefore, it is known that the present moment, if not used wisely, becomes the source of discrimination. If used wisely, it becomes wisdom free from defilement. Thus, birth and death, and Nirvana, are not different things.
△3. Conclusion.
The above explains the realm of observation in the second cessation-contemplation.
Someone may ask: Is the establishment of these three natures as the object of observation the same as or different from the broad establishment of the ten realms in the Great Cessation-Contemplation (Mahā-śamatha-vipaśyanā)? Answer: The Great Cessation-Contemplation initially observes the skandha of consciousness, and the skandha of consciousness is divided
別性也。識非實我實法。但依種子熏習力故有似識現。亦即依他性也。觀此識陰即空假中不可思議。即真實性。后之九境待發方觀。不發不觀。當其發時。若計為實即是分別。若不計實皆是依他。若達即中皆是真實也。兩教二乘三教菩薩。若計為實並是凈分分別性。不計為實即凈分依他。余可知。 卍新續藏第 55 冊 No. 0905 大乘止觀法門釋要
大乘止觀法門釋要卷第四
明 古吳沙門智旭 述
△三明止觀體狀三。初總標。二別解。三總結。今初。
次明第三止觀體狀。就中復有二番明義。一就染濁三性以明止觀體狀。二就清凈三性以明止觀體狀。
體狀猶言相貌。乃正示下手功夫之方法也。
△二別解二。初約染濁三性。二約清凈三性。初中三。初分科。二各釋。三通簡。今初。
初就染濁三性中復作三門分別。一依分別性以明。二約依他性以顯。三對真實性以示。
△二各釋三。初約分別性。二約依他性。三約真實性。初中二。初從觀入止。二從止復觀。初又二。初明觀。二明止。今初。
對分別性以明止觀體狀者。先從觀入止。所言觀者。當觀五陰及外六塵。隨一一法悉作是念。我今所見此法謂為實有。形質堅礙本來如是者。但
【現代漢語翻譯】 現代漢語譯本 『別性』（bie xing）：這是指『識』（shi）並非真實的『我』（wo），而是真實的『法』（fa）。只是依賴於種子（zhong zi）的熏習力量，才顯現出類似『識』的現象。這也屬於『依他性』（yi ta xing）。觀察這個『識陰』（shi yin），即是空、假、中（kong, jia, zhong）不可思議的境界，也就是『真實性』（zhen shi xing）。之後的九境（jiu jing）要等待其顯發才能觀察，不顯發則不觀察。當其顯發時，如果執著認為是真實的，那就是『分別』（fen bie）；如果不執著認為是真實的，那就是『依他』；如果通達即是『中』（zhong），那就是『真實』。兩教（liang jiao）的二乘（er cheng），三教（san jiao）的菩薩（pu sa），如果執著認為是真實的，都是屬於清凈部分的『分別性』；不執著認為是真實的，就是清凈部分的『依他性』。其餘的可以類推得知。
卍新續藏第 55 冊 No. 0905 大乘止觀法門釋要
大乘止觀法門釋要卷第四
明 古吳沙門智旭 述
△三明止觀體狀三。初總標。二別解。三總結。今初。
次明第三止觀體狀。就中復有二番明義。一就染濁三性以明止觀體狀。二就清凈三性以明止觀體狀。
體狀猶言相貌。乃正示下手功夫之方法也。
△二別解二。初約染濁三性。二約清凈三性。初中三。初分科。二各釋。三通簡。今初。
初就染濁三性中復作三門分別。一依分別性以明。二約依他性以顯。三對真實性以示。
△二各釋三。初約分別性。二約依他性。三約真實性。初中二。初從觀入止。二從止復觀。初又二。初明觀。二明止。今初。
對分別性以明止觀體狀者。先從觀入止。所言觀者。當觀五陰及外六塵。隨一一法悉作是念。我今所見此法謂為實有。形質堅礙本來如是者。但
【English Translation】 English version 'Distinct nature' (bie xing): This refers to 'consciousness' (shi) not being the real 'self' (wo), but the real 'dharma' (fa). It is only dependent on the force of the habitual influence of seeds (zhong zi) that a phenomenon resembling 'consciousness' appears. This also belongs to 'dependent nature' (yi ta xing). Observing this 'skandha of consciousness' (shi yin), it is the inconceivable realm of emptiness, falsity, and the middle way (kong, jia, zhong), which is 'true nature' (zhen shi xing). The subsequent nine realms (jiu jing) must wait for their manifestation before they can be observed; if they do not manifest, they are not observed. When they manifest, if one clings to them as real, that is 'discrimination' (fen bie); if one does not cling to them as real, that is 'dependence'; if one understands that it is the 'middle way' (zhong), that is 'truth'. The two vehicles (er cheng) of the two teachings (liang jiao), and the bodhisattvas (pu sa) of the three teachings (san jiao), if they cling to them as real, all belong to the discriminating nature of the pure aspect; if they do not cling to them as real, that is the dependent nature of the pure aspect. The rest can be inferred.
Supplement to the Buddhist Canon, Series 卍, Volume 55, No. 0905, Essential Explanation of the Great Vehicle Śamatha-Vipassanā Dharma Gate
Essential Explanation of the Great Vehicle Śamatha-Vipassanā Dharma Gate, Volume 4
By Śramaṇa Zhixu of Guwu in the Ming Dynasty
△3. Explaining the substance and characteristics of Śamatha-Vipassanā in three parts. First, a general introduction. Second, separate explanations. Third, a conclusion. Now, the first.
Next, explaining the third substance and characteristics of Śamatha-Vipassanā. Within this, there are two further explanations. First, explaining the substance and characteristics of Śamatha-Vipassanā based on the three natures of defilement. Second, explaining the substance and characteristics of Śamatha-Vipassanā based on the three natures of purity.
'Substance and characteristics' is like saying 'appearance'. It is precisely showing the method of starting the practice.
△2. Separate explanations in two parts. First, concerning the three natures of defilement. Second, concerning the three natures of purity. The first part has three sections. First, dividing the categories. Second, explaining each separately. Third, a general simplification. Now, the first.
First, within the three natures of defilement, there are three further distinctions. First, explaining based on the discriminating nature. Second, revealing based on the dependent nature. Third, showing in contrast to the true nature.
△2. Explaining each separately in three parts. First, concerning the discriminating nature. Second, concerning the dependent nature. Third, concerning the true nature. The first part has two sections. First, entering stillness from contemplation. Second, contemplating again from stillness. The first section has two parts. First, explaining contemplation. Second, explaining stillness. Now, the first.
Regarding explaining the substance and characteristics of Śamatha-Vipassanā in relation to the discriminating nature: first, entering stillness from contemplation. What is meant by contemplation is that one should contemplate the five skandhas and the six external sense objects. With each and every dharma, one should think thus: 'This dharma that I now see, I consider to be truly existent, with its form and substance being solid and obstructive, and originally being thus.'
是意識有果時無明故。不知此法是虛。以不知法是虛故。即起妄想執以為實。是故今時意里確然將作實事。后當念言。無始已來由執實故。於一切境界起貪瞋癡。造種種業。招生感死莫能自出。作此解者即名觀門。
五陰六塵本是依他起性似有非實。妄想執實乃是分別性也。繇分別故起惑造業招生死苦。知其過患即名觀門。以是出世初方便故。
△二明止。
作此觀已復作此念。我今既知由無明妄想非實謂實故流轉生死。今復云何仍欲信此癡妄之心。是故違之。強觀諸法唯是心相虛狀無實。猶如小兒愛鏡中像謂是實人。然此映象體性無實。但由小兒心自謂實。謂實之時即無實也。我今亦爾。以迷妄故非實謂實。設使意里確然執為實時。即是無實。猶如想心所見境界無有實事也。復當觀此能觀之心亦無實念。但以癡妄謂有實念。道理即無實也。如是次第以後念破前念。猶如夢中所有憶念思量之心無有實念也。作此解故執心止息。即名從觀入止也。
此中具有兩重觀察。先強觀諸法惟是心相。以破實有境執。次復觀此能觀之心亦無實念。以破實有心執。二種實執既破。即名從觀入止也。毗舍浮佛偈云。假借四大以為身。心本無生因境有。正是此意。蓋眾生無始以來妄認四大為自身相。妄認六塵緣
【現代漢語翻譯】 現代漢語譯本：是由於意識產生結果時存在無明（avidyā，對事物真相的迷惑），所以不能認識到此法是虛幻不實的。因為不能認識到法是虛幻不實的，就產生虛妄的念頭，執著地認為它是真實的。因此，現在心裡確實地認為正在做真實的事情。之後應當這樣想：從無始以來，由於執著于實有，對於一切境界產生貪婪、嗔恨、愚癡，造作各種各樣的業，招致生、老、病、死，無法自己解脫。這樣理解就叫做觀門。 五陰（pañca-khandha，構成個體存在的五種要素：色、受、想、行、識）、六塵（ṣaḍ-viṣaya，色、聲、香、味、觸、法六種外境）本來是依他起性（paratantra-svabhāva，事物由其他條件而生起的性質），看似存在卻並非真實。虛妄的念頭執著于實有，這是分別性（parikalpita-svabhāva，由分別心所產生的性質）。由於分別，產生迷惑，造作惡業，招致生、老、病、死的痛苦。認識到這些過患就叫做觀門。這是出世的最初方便法門。 △二、闡明止（śamatha，止息妄念，使心平靜）。 在進行上述觀察之後，再這樣想：我現在既然知道由於無明和虛妄的念頭，把不真實的當作真實的，所以才在生死中流轉。現在又為什麼要繼續相信這種愚癡虛妄的心呢？所以要違背它，努力觀察諸法都只是心的顯現，虛幻不實，就像小孩子喜愛鏡中的影像，認為那是真實的人。然而這鏡中的影像本體並不真實，只是由於小孩子的心自己認為它是真實的。當他認為它是真實的時候，它就不是真實的了。我現在也是這樣，因為迷惑顛倒，把不真實的當作真實的。即使心裡確實地執著認為是真實的，那也是不真實的，就像想像的心所見到的境界，沒有真實的事情。再應當觀察這能觀察的心也沒有真實的念頭，只是因為愚癡虛妄才認為有真實的念頭，道理上是沒有真實的。像這樣次第地以後面的念頭破除前面的念頭，就像夢中所產生的所有憶念思量的心，沒有真實的念頭。這樣理解，執著的心就會止息，就叫做從觀進入止。 這裡包含著兩重觀察。首先努力觀察諸法都只是心的顯現，用來破除對實有境界的執著。其次再觀察這能觀察的心也沒有真實的念頭，用來破除對實有心的執著。兩種對實有的執著既然破除，就叫做從觀進入止。毗舍浮佛（Viśvabhū，過去七佛之一）的偈頌說：『假借四大（mahābhūta，地、水、火、風）以為身，心本無生因境有。』正是這個意思。眾生從無始以來，虛妄地認為四大是自身的相貌，虛妄地認為六塵緣
【English Translation】 English version: It is because of ignorance (avidyā, delusion about the true nature of things) when consciousness produces results. Therefore, one does not know that this dharma is unreal. Because one does not know that dharma is unreal, one gives rise to deluded thoughts, clinging to them as real. Therefore, at this moment, one firmly believes in one's mind that one is doing real things. Afterwards, one should think: since beginningless time, due to clinging to reality, one has generated greed, hatred, and delusion towards all realms, creating all kinds of karma, resulting in birth, aging, sickness, and death, unable to liberate oneself. This understanding is called the gate of contemplation (觀門). The five skandhas (pañca-khandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness) and the six sense objects (ṣaḍ-viṣaya, the six external objects: form, sound, smell, taste, touch, and dharma) are originally of dependent origination (paratantra-svabhāva, the nature of things arising from other conditions), seemingly existent but not truly real. Deluded thoughts clinging to reality are of the nature of discrimination (parikalpita-svabhāva, the nature produced by the discriminating mind). Because of discrimination, delusion arises, bad karma is created, and the suffering of birth, aging, sickness, and death is brought about. Knowing these faults is called the gate of contemplation. This is the initial expedient means for transcending the world. △2. Explaining cessation (śamatha, calming the mind and stopping deluded thoughts). After engaging in the above contemplation, one should think further: Now that I know that it is due to ignorance and deluded thoughts, taking the unreal as real, that I transmigrate in samsara. Why should I continue to believe in this foolish and deluded mind? Therefore, I should go against it, forcefully contemplating that all dharmas are merely manifestations of the mind, illusory and unreal, like a child who loves the image in a mirror, thinking it is a real person. However, the essence of this mirror image is not real; it is only because the child's mind itself thinks it is real. When he thinks it is real, it is not real. I am also like this now; because of delusion and confusion, I take the unreal as real. Even if I firmly cling to it as real in my mind, it is unreal, just like the realms seen by the imagining mind, there are no real things. Furthermore, one should contemplate that this mind that is capable of contemplating also has no real thoughts, but only because of foolishness and delusion does it think there are real thoughts; in principle, there are no real thoughts. In this way, successively using the later thought to break the former thought, just like all the memories and thoughts that arise in a dream, there are no real thoughts. With this understanding, the clinging mind will cease, which is called entering cessation from contemplation. Here, there are two levels of contemplation. First, forcefully contemplate that all dharmas are merely manifestations of the mind, in order to break the clinging to real realms. Second, contemplate that this mind that is capable of contemplating also has no real thoughts, in order to break the clinging to a real mind. Once these two kinds of clinging to reality are broken, it is called entering cessation from contemplation. The verse of Buddha Viśvabhū (one of the past seven Buddhas) says: 'Borrowing the four great elements (mahābhūta, earth, water, fire, and wind) to form the body, the mind originally has no birth, it exists because of the realm.' This is exactly the meaning. Since beginningless time, sentient beings have falsely recognized the four great elements as the appearance of their own bodies, and falsely recognized the six sense objects as conditions.
影為自心相。儻不以四大觀身四蘊觀心。則實執何繇可破。實執不破生死浩然。故大小兩乘通以此觀此止為下手之處。但達依止一心而修即名大乘止觀。不達依止一心而修乃成小乘止觀耳。夫強觀諸法無實。復觀能觀無念。一往似屬從假入空。然了達色心本空非滅故空。亦是即隨緣而觀不變。如觀波即水。波無波相。則非但空明矣。言次第以後念破前念者。先以能觀破諸法。后復以觀破能觀。重重推破。不令一念稍執實故。然不可計前念為所觀。后念為能觀也。以後念起時前念已滅。不得成所觀境。但借前念之本虛以知后念之非有。仍是前念為能觀后念為所觀。繇能觀故令于所觀不起實執。四運推簡正旨如此。若執重者。一一運中仍須四性簡責。知其無生無滅方成唯心識觀之門。
△二從止復觀。
復有知諸法無實故。反觀本自謂為實時。但是無明妄想。即名從止起觀。若從此止徑入依他性觀者。即名從止入觀。
復局照俗名為從止起觀。以即分別性為境故。轉入依他性觀名為從止入觀。以境智俱增進故。
△二約依他性二。初從觀入止。二從止復觀。初中二。初明觀。二明止。今初。
次明依他性中止觀體狀者。亦先從觀入止。所言觀者。謂因前分別性中止行知法無實故。此中即解
【現代漢語翻譯】 現代漢語譯本：影像只是自心的顯現。如果不用四大（地、水、火、風）來觀察身體，用四蘊（色、受、想、行）來觀察心，那麼對實體的執著如何能夠破除呢？如果對實體的執著不能破除，生死輪迴就無邊無際。所以大乘和小乘都普遍以此觀察和止息作為入手的起點。但是，如果明白依止一心而修習，就稱為大乘止觀；如果不明白依止一心而修習，就成為小乘止觀。如果勉強地觀想諸法沒有實體，又觀想能觀的心念也沒有念頭，乍一看好像是從假入空。然而，如果了達色和心本來就是空性，不是通過滅除才變成空性，也就是在隨順因緣的同時觀照不變的本性，就像觀波浪就是水一樣。波浪沒有波浪的自性，那麼不僅僅是空性就顯而易見了。所說的用后一個念頭來破除前一個念頭，是先用能觀的心來破除諸法，然後又用觀照來破除能觀的心，重重地推翻破除，不讓一個念頭稍微執著于實體。然而，不可以把前一個念頭當作所觀的對象，后一個念頭當作能觀的主體。因為后一個念頭生起的時候，前一個念頭已經滅去了，不能成為所觀的境界。只是藉助前一個念頭的本來虛幻，來了解后一個念頭的並非真實存在。仍然是前一個念頭作為能觀的主體，后一個念頭作為所觀的對象。因為能觀的作用，才使得對於所觀的對象不產生實體的執著。四種方式的推演和簡擇，其真正的宗旨就是這樣。如果執著很重，那麼在每一種方式中仍然需要用四性（生、住、異、滅）來簡別責問，知道它沒有生起也沒有滅去，才能成就唯心識觀的門徑。 從止復觀。 還有知道諸法沒有實體，反而觀照本來認為真實存在的時候，只不過是無明妄想，這就叫做從止起觀。如果從這種止息直接進入依他性觀，就叫做從止入觀。 再次區域性地照見世俗，叫做從止起觀，因為是以分別性為境界的緣故。轉入依他性觀，叫做從止入觀，因為境界和智慧都增進的緣故。 約依他性二。初從觀入止。二從止復觀。初中二。初明觀。二明止。今初。 接下來闡明依他性中的止觀的體性和狀態，也是先從觀進入止息。所說的觀，是指因為之前的分別性中的止息修行，知道法沒有實體，因此在這裡就理解了。
【English Translation】 English version: Images are merely manifestations of one's own mind. If one does not observe the body through the Four Great Elements (earth, water, fire, and wind) and the mind through the Five Skandhas (form, feeling, perception, mental formations, and consciousness), how can the attachment to reality be broken? If the attachment to reality is not broken, the cycle of birth and death continues endlessly. Therefore, both the Mahayana and Hinayana traditions universally use this observation and cessation as the starting point. However, if one understands and cultivates based on reliance on the One Mind, it is called Mahayana Shamatha-Vipassana (止觀, Zhǐ Guān); if one does not understand and cultivate based on reliance on the One Mind, it becomes Hinayana Shamatha-Vipassana. If one forcefully contemplates that all dharmas (法, fǎ) have no substance and further contemplates that the mind that contemplates has no thought, at first glance, it seems to be entering emptiness from the provisional. However, if one understands that form and mind are originally empty, not becoming empty through annihilation, it is also observing the unchanging nature while according with conditions, just like observing waves as water. If the wave has no wave nature, then not only is emptiness clear. The saying that the later thought breaks the former thought means first using the contemplating mind to break all dharmas, and then using contemplation to break the contemplating mind, repeatedly overturning and breaking, not allowing a single thought to cling to reality even slightly. However, one cannot regard the former thought as the object of contemplation and the later thought as the subject of contemplation. Because when the later thought arises, the former thought has already ceased, and it cannot become the object of contemplation. It is only by borrowing the original illusion of the former thought to know that the later thought is not real. It is still the former thought as the contemplating subject and the later thought as the object of contemplation. Because of the function of the contemplating subject, one does not generate attachment to the reality of the object of contemplation. The true purpose of the fourfold operation of deduction and selection is like this. If the attachment is heavy, then in each operation, one still needs to use the Four Natures (birth, abiding, change, and extinction) to distinguish and question, knowing that it has neither birth nor extinction, in order to achieve the gateway to the Mind-Only Consciousness (唯心識觀, Wéixīn Shí Guān) contemplation. △ Two, from cessation, again contemplation. Furthermore, knowing that all dharmas have no substance, and instead contemplating what was originally considered real, is merely ignorance and delusion, which is called arising contemplation from cessation. If one directly enters the Dependent Nature (依他性, Yī tā xìng) contemplation from this cessation, it is called entering contemplation from cessation. Again, partially illuminating the mundane is called arising contemplation from cessation, because it takes the Discriminating Nature (分別性, Fēnbié xìng) as its object. Turning to enter the Dependent Nature contemplation is called entering contemplation from cessation, because both the object and wisdom increase. △ Two, regarding the Dependent Nature, two. First, entering cessation from contemplation. Second, again contemplation from cessation. In the first, two. First, clarifying contemplation. Second, clarifying cessation. Now, the first. Next, clarifying the substance and state of Shamatha-Vipassana in the Dependent Nature is also first entering cessation from contemplation. The so-called contemplation refers to knowing that dharmas have no substance because of the previous cessation practice in the Discriminating Nature, so here one understands.
一切五陰六塵隨一一法悉皆心作。但有虛相。猶如想心所見似有境界。其體是虛。作此解者即名為觀。
一切五陰六塵皆屬因緣所生。正是依他性也。解其悉皆心作。所謂本如來藏言。但有虛相等。一往似屬從空入假。然了達似有非有。全體作相。所謂不變隨緣。則非偏假明矣。
△二明止。
作此觀已復作是念。此等虛法但以無明妄想妄業熏心故。心似所熏之法顯現。猶如熱病因緣。眼中自現空華。然此華體相有即非有。不生不滅。我今所見虛法亦復如是。唯一心所現有即非有。本自無生今即無滅。如是緣心遣心知相本無。故虛相之執即滅。即名從觀入止。
緣心遣心。謂緣唯心之旨以遣執虛相之心也。前分別性中明止。但滅執實之心。今並止其謂有虛相之心。故得為真如觀作方便也。
△二從止復觀。
既知諸法有即非有。而復知不妨非有而有。似有顯現。即名從止起觀。若從此止行徑入真實性觀者。此即名從止入觀也。
有即非有。幻有不礙真空。非有而有。真空不礙幻有。然皆以依他性為所觀境。但是復局照俗。故名從止起觀。若轉入真實性觀。則境智又俱進矣。
△三約真實性有四重。初一重從觀入止明無性性。第二重從觀入止明無真性。第三重止觀明
【現代漢語翻譯】 現代漢語譯本：一切五陰（wǔyīn，構成個體存在的五種要素：色、受、想、行、識）六塵（liùchén，色、聲、香、味、觸、法，六種感官對像）都由心所造作。但只有虛假的表象，就像妄想的心所見到的，似乎有境界，但它的本體是虛幻的。這樣理解就叫做觀。
一切五陰六塵都是因緣（yīnyuán，事物生起和存在的條件）所生，這正是依他性（yī tā xìng，三種自性之一，指事物依賴其他條件而存在）的體現。理解它們都由心所造作，就是所謂的本如來藏（běn rúlái zàng，一切眾生本具的清凈佛性）的含義。『但有虛相等』，乍一看好像是從空入假（cóng kōng rù jiǎ，從空性進入假有），然而了達那看似存在卻並非真實存在，全體都在顯現表象，這就是所謂的不變隨緣（bù biàn suí yuán，真如本體不變，但能隨順因緣而顯現各種現象），那就不是偏執于假有了。
△二、闡明止（zhǐ，止息妄念，專注一境）。
在這樣觀想之後，再這樣思念：這些虛假的法，只是因為無明（wúmíng，對事物真相的迷惑）妄想（wàngxiǎng，虛妄的念頭）和妄業（wàngyè，虛妄的行為）薰染了心，所以心才好像顯現出被薰染的法的樣子，就像得了熱病的人，眼中會自然顯現出空中的花朵。然而這花朵的體相，說有卻並非真有，不生不滅。我現在所見到的虛假之法也是這樣，唯一是心所顯現，說有卻並非真有，本來沒有產生，現在也就沒有滅亡。這樣通過緣心（yuán xīn，以心為所緣）來遣除心（qiǎn xīn，去除妄心），明白表象的本質是空無，所以對虛假表象的執著就消滅了，這就叫做從觀入止（cóng guān rù zhǐ，從觀想進入止息）。
『緣心遣心』，就是以唯心（wéi xīn，一切唯心所造）的宗旨來遣除執著虛假表象的心。前面在分別性（fēnbié xìng，三種自性之一，指事物由分別心所產生）中闡明止，只是消滅執著實有的心，現在連認為有虛假表象的心也止息了，所以才能為真如觀（zhēnrú guān，觀照真如實相的修行方法）提供方便。
△二、從止復觀（cóng zhǐ fù guān，從止息狀態再次進入觀想）。
既然知道諸法說有卻並非真有，進而又知道不妨礙並非真有而顯現有，似乎有顯現，這就叫做從止起觀（cóng zhǐ qǐ guān，從止息狀態生起觀想）。如果從這種止的狀態直接進入真實性觀（zhēnshí xìng guān，觀照事物真實本性的修行方法），這就叫做從止入觀（cóng zhǐ rù guān，從止息狀態進入觀想）。
說有卻並非真有，幻有的存在不妨礙真空（zhēnkōng，真實空性）的顯現；並非真有而顯現有，真空的存在不妨礙幻有的顯現。然而都是以依他性作為觀照的境界。但這只是再次侷限於照見俗諦（súdì，世俗諦，指世俗認識的層面），所以叫做從止起觀。如果轉入真實性觀，那麼觀照的境界和智慧又都更進一步了。
△三、約真實性（yuē zhēnshí xìng，依據真實本性）有四重（sì chóng，四重境界）。第一重從觀入止，闡明無性性（wú xìng xìng，沒有自性的自性）。第二重從觀入止，闡明無真性（wú zhēn xìng，沒有真實的自性）。第三重止觀（zhǐ guān，止息和觀想）闡明
【English Translation】 English version: All Five Skandhas (wǔyīn, the five aggregates that constitute individual existence: form, sensation, perception, volition, and consciousness) and Six Sense Objects (liùchén, the six sense objects: sight, sound, smell, taste, touch, and dharma) are all created by the mind. But there are only illusory appearances, like the realms seen by a deluded mind, which seem to exist, but their essence is unreal. Understanding this is called contemplation (觀, guān).
All Five Skandhas and Six Sense Objects arise from causes and conditions (yīnyuán, the conditions for the arising and existence of things), which is precisely the nature of dependence (依他性, yī tā xìng, one of the three natures, referring to the dependence of things on other conditions for their existence). Understanding that they are all created by the mind is what is meant by the original Tathagata-garbha (本如來藏, běn rúlái zàng, the pure Buddha-nature inherent in all beings). 『But there are only illusory appearances,』 at first glance, seems to belong to entering the false from the empty (cóng kōng rù jiǎ, entering the false existence from emptiness). However, realizing that what seems to exist is not truly existent, and that the whole manifests as appearances, which is what is meant by unchanging yet adapting to conditions (bù biàn suí yuán, the true nature remains unchanged, but can manifest various phenomena according to conditions), then it is clearly not clinging to the false.
△2. Explaining Cessation (止, zhǐ, ceasing deluded thoughts and focusing on one object).
After contemplating in this way, contemplate further: These illusory dharmas (法,fǎ), are only because ignorance (wúmíng, delusion about the true nature of things), deluded thoughts (wàngxiǎng, false thoughts), and deluded actions (wàngyè, false actions) have薰染薰染 the mind, so the mind seems to manifest the appearance of the dharmas that have been薰染薰染, just like a person with a fever sees 空華 flowers in the air. However, the essence of these flowers, saying they exist is not truly existent, neither arising nor ceasing. The illusory dharmas I see now are also like this, only manifested by the mind, saying they exist is not truly existent, originally not arising, now not ceasing. In this way, using the mind that contemplates the mind (緣心, yuán xīn, taking the mind as the object of contemplation) to dispel the mind (遣心, qiǎn xīn, removing the deluded mind), understanding that the essence of appearances is emptiness, so the attachment to illusory appearances is extinguished, this is called entering cessation from contemplation (cóng guān rù zhǐ, entering cessation from contemplation).
『Using the mind that contemplates the mind to dispel the mind』 means using the principle of mind-only (唯心, wéi xīn, everything is created by the mind) to dispel the mind that clings to illusory appearances. In the previous explanation of the nature of discrimination (fēnbié xìng, one of the three natures, referring to things produced by the discriminating mind), cessation only extinguished the mind that clings to real existence, now even the mind that thinks there are illusory appearances is ceased, so it can provide convenience for true suchness contemplation (zhēnrú guān, the practice of contemplating the true nature of reality).
△2. Contemplation again from Cessation (cóng zhǐ fù guān, entering contemplation again from the state of cessation).
Since it is known that dharmas, saying they exist is not truly existent, and further knowing that it does not hinder the manifestation of what seems to exist even though it is not truly existent, this is called arising contemplation from cessation (cóng zhǐ qǐ guān, arising contemplation from the state of cessation). If one directly enters the contemplation of true nature (zhēnshí xìng guān, the practice of contemplating the true nature of things) from this state of cessation, this is called entering contemplation from cessation (cóng zhǐ rù guān, entering contemplation from the state of cessation).
Saying they exist is not truly existent, the existence of illusory existence does not hinder the manifestation of true emptiness (zhēnkōng, true emptiness); not truly existent yet manifesting existence, the existence of true emptiness does not hinder the manifestation of illusory existence. However, both use the nature of dependence as the object of contemplation. But this is only again limited to seeing the conventional truth (súdì, the conventional truth, referring to the level of worldly understanding), so it is called arising contemplation from cessation. If one turns to the contemplation of true nature, then both the object of contemplation and wisdom are further advanced.
△3. According to True Nature (yuē zhēnshí xìng, based on the true nature), there are four levels (sì chóng, four levels of realm). The first level is entering cessation from contemplation, explaining the nature of no-nature (wú xìng xìng, the nature of no self-nature). The second level is entering cessation from contemplation, explaining the nature of no-truth (wú zhēn xìng, the nature of no true self-nature). The third level is cessation and contemplation (zhǐ guān, cessation and contemplation) explaining
根本真如三昧。第四重止觀明雙現前。今初。
次明第三真實性中止觀體狀者。亦先從觀入止。所言觀者。因前依他性中止行知一切法有即非有故。所以此中即知一切法本來唯心心外無法。復作是念。既言心外無法唯有一心。此心之相何者是也。為無前二性故。即將此無以為心耶。為異彼無外別有凈心耶。作此念時即名為觀。即復念言。無是無法。對有而生。有尚本來不有。何有無法以為凈心。又復無法為四句攝。凈心即離四句。何得以此無法為凈心也。作此念時。執無之心即滅。則名為止。
文中先明觀。次明止。先明觀中既知法本唯心。則離分別．依他二相。然不得將此二相之無以為心相。譬如不將無免以為手巾。以凈心本性自有故也。次明止中雙遮有無圓離四句。以滅執無之心。所謂止息根本無明。停止中道實諦。以其除妄空故名無性性。當知非但中也。
△第二重從觀入止明無真性。
又從此止更入觀門。觀于凈心。作如是念。二性之無既非是心者。更有何法以為凈心。又復此心為可見耶。為不可見耶。為可念耶。為不可念耶。作此分別時即名為觀。即復念言。心外無法。何有能見此心者。何有能念此心者。若更緣念此心。即成境界。即有能緣所緣。即是心外有智慧觀此心。何名為
【現代漢語翻譯】 現代漢語譯本 根本真如三昧（Genben Zhenru Sanmei，根本真實如如的禪定）。第四重止觀（zhiguan，止息和觀照）明雙現前。現在開始。
接下來闡明第三真實性（Zhenshixing，真實性）中的止觀體狀，也先從觀（guan，觀照）入止（zhi，止息）。所說的觀，是因為之前在依他性（Yitaxing，依賴性）中通過止行知道一切法有即非有。因此，這裡就知道一切法本來唯心（weixin，唯有心），心外無法。又這樣想，既然說心外無法，唯有一心，那麼此心的相是什麼呢？是因為沒有前兩種性質，就將這『無』作為心嗎？還是與那『無』不同，另外有清凈的心呢？產生這種想法時就叫做觀。隨即又想，『無』是無法，是針對『有』而產生的。『有』尚且本來不有，哪裡有無法可以作為清凈的心呢？而且無法被四句（siju，四種邏輯可能性）所包含，清凈的心則遠離四句，怎麼能用這無法作為清凈的心呢？產生這種想法時，執著于『無』的心就滅除了，這就叫做止。
文中先闡明觀，再闡明止。先闡明觀中，既然知道法本唯心，就脫離了分別（fenbie，分別）和依他（yita，依賴）二相。然而不能將這二相的『無』作為心相，譬如不將沒有抹布當作手巾，因為清凈心的本性本來就存在。接下來闡明止中，同時遮蔽有和無，圓滿地脫離四句，從而滅除執著于『無』的心。這就是止息根本無明（wuming，無知），停止中道實諦（zhongdao shidi，中道的真實諦）。因為它除去了虛妄的空，所以叫做無性性（wuxingxing，無自性）。應當知道不僅僅是中道。
△第二重從觀入止，闡明無真性（wuzhenxing，沒有真實自性）。
又從此止更進入觀門，觀照清凈的心，產生這樣的想法：二性的『無』既然不是心，還有什麼法可以作為清凈的心呢？而且這心是可見的嗎？是不可見的嗎？是可以唸的嗎？是不可唸的嗎？產生這種分別時就叫做觀。隨即又想，心外無法，哪裡有能看見這心的人呢？哪裡有能念這心的人呢？如果再緣念這心，就成了境界，就有了能緣和所緣，就是心外有智慧觀照這心，那還叫什麼唯心（weixin，唯有心）呢？
【English Translation】 English version The Fundamental Suchness Samadhi (Genben Zhenru Sanmei, the samadhi of fundamental, true suchness). The fourth level of Zhi-guan (zhiguan, cessation and contemplation) manifests clearly and simultaneously. Now we begin.
Next, we clarify the substance and characteristics of Zhi-guan in the third True Nature (Zhenshixing, True Nature). We also begin with contemplation (guan, contemplation) to enter cessation (zhi, cessation). What is meant by contemplation is that, based on the previous practice of cessation and contemplation in Dependent Nature (Yitaxing, Dependent Nature), we know that all dharmas are existent and yet non-existent. Therefore, here we know that all dharmas are originally only mind (weixin, only mind), and there is no dharma outside the mind. Furthermore, we contemplate: since it is said that there is no dharma outside the mind, and there is only one mind, then what is the characteristic of this mind? Is it because it lacks the previous two natures that we take this 'non-existence' as the mind? Or is it different from that 'non-existence,' and there is a separate pure mind? When this thought arises, it is called contemplation. Immediately, we contemplate: 'non-existence' is the absence of dharma, which arises in relation to 'existence.' Even 'existence' is originally non-existent, so how can 'non-existence' be taken as the pure mind? Moreover, 'non-existence' is encompassed by the four possibilities (siju, four logical possibilities), while the pure mind is beyond the four possibilities. How can we take this 'non-existence' as the pure mind? When this thought arises, the mind that clings to 'non-existence' is extinguished, and this is called cessation.
The text first clarifies contemplation, then cessation. First, in clarifying contemplation, since we know that dharmas are fundamentally only mind, we are free from the two characteristics of discrimination (fenbie, discrimination) and dependence (yita, dependence). However, we cannot take the 'non-existence' of these two characteristics as the characteristic of the mind, just as we would not take the absence of a rag as a towel, because the pure mind's inherent nature exists originally. Next, in clarifying cessation, we simultaneously negate existence and non-existence, perfectly transcending the four possibilities, thereby extinguishing the mind that clings to 'non-existence.' This is called ceasing the fundamental ignorance (wuming, ignorance), stopping the true meaning of the Middle Way (zhongdao shidi, the true meaning of the Middle Way). Because it removes the empty illusion, it is called No-Self-Nature (wuxingxing, No-Self-Nature). It should be known that it is not just the Middle Way.
△ The second level, from contemplation to cessation, clarifies the absence of True Nature (wuzhenxing, absence of True Nature).
Again, from this cessation, we further enter the gate of contemplation, contemplating the pure mind, and generating this thought: since the 'non-existence' of the two natures is not the mind, what other dharma can be taken as the pure mind? Furthermore, is this mind visible? Is it invisible? Is it conceivable? Is it inconceivable? When this discrimination arises, it is called contemplation. Immediately, we contemplate: there is no dharma outside the mind, so who can see this mind? Who can conceive of this mind? If we further contemplate this mind, it becomes an object, and there is an object and subject, meaning there is intelligence outside the mind that can contemplate this mind. Then how can it be called only mind (weixin, only mind)?
如。又復我覓心之心體唯是凈心。何有異法可緣可念也。但以妄想習氣故自生分別分別之相。有即非有。體唯凈心。又復設使分別即知。正是凈心分別也。喻如眼見空華。聞言華是眼作有即非有。唯有自眼。聞此語已。知華本無不著于華。反更開眼自覓己眼竟不能見。復謂種種眼根是己家眼。何以故。以不知能覓之眼即是所覓眼故。若能知華本無。眼外無法。唯有自眼不須更覓于眼者。即不以眼覓眼。行者亦爾。聞言心外無法唯有一心故。即使不念外法。但以妄想習氣故。更生分別覓于凈心。是故當知能覓凈心者即是凈心。設使應生分別。亦即是凈心。而凈心之體常無分別。作此解者名為隨順真如。亦得名為止門。
文中亦先明觀。次明止。先明觀中秪是簡責以破異執。次明止中有法有喻有合。法中能覓即是所覓。舉所成能。全能既所。所既即能。何可緣念。喻中以眼喻真實性。華喻依他及分別性。即知華是眼作。何可更覓于眼。閤中以不更覓心即是安心已竟。名為隨順真如。以其異執永息了知本寂。名無真性。不於二性之外別覓真也。
△第三重止觀明根本真如三昧。
久久修習。無明妄想習氣盡故。念即自息。名證真如。亦無異法來證。但如息波入水。即名此真如為大寂靜止門。復以發心已來
【現代漢語翻譯】 現代漢語譯本：如是。再者，我尋找能尋找心的那個心（心之心）的本體，它僅僅是清凈的心。哪裡還有其他不同的法可以攀緣、可以思念呢？只是因為虛妄的念頭和習氣，才自己產生分別，以及種種分別的現象。說它有，實際上它並非真實存在。心的本體僅僅是清凈的心。進一步說，即使產生了分別，要知道，這正是清凈心的分別。比如眼睛看見空中的花朵（空華），聽人說這花是眼睛所產生的，說它有，實際上它並非真實存在，僅僅是自己的眼睛在起作用。聽了這話之後，知道花本來就是虛幻的，就不會執著于花，反而回頭來尋找自己的眼睛，最終卻找不到。又說種種眼根是自己家裡的眼睛。為什麼呢？因為不知道能尋找的眼睛，就是所要尋找的眼睛。如果能夠知道花本來就是虛幻的，眼睛之外沒有其他法，只有自己的眼睛，不需要再尋找眼睛，這就是不以眼睛來尋找眼睛。修行人也是這樣，聽人說心外沒有其他法，只有一心，於是就不去思念外在的法。但是因為虛妄的念頭和習氣，又產生分別，去尋找清凈心。所以應當知道，能尋找清凈心的，就是清凈心本身。即使應該產生分別，那也就是清凈心。而清凈心的本體，本來就沒有分別。這樣理解的人，就叫做隨順真如，也可以叫做止門。 文中也先說明觀，然後說明止。先說明觀，只是通過簡要的責問來破除不同的執著。然後說明止，其中有法，有比喻，有結合。法中，能尋找的就是所要尋找的，舉出所成就的能，全部的能就是所要尋找的，所要尋找的就是能，哪裡還可以攀緣思念呢？比喻中，用眼睛比喻真實性，用花比喻依他性以及分別性。知道花是眼睛所產生的，哪裡還需要再尋找眼睛呢？結合中，不再尋找心，就是安心已經完畢，叫做隨順真如。因為不同的執著永遠止息，了知一切事物本來的寂靜，叫做沒有真性。不是在兩種性質之外另外尋找真。 第三重止觀，說明根本真如三昧（Samadhi of Fundamental Suchness）。 長久地修習，無明（ignorance）、妄想（delusion）和習氣（habitual tendencies）都消盡了，念頭自然止息，叫做證得真如（attaining Suchness）。也沒有其他不同的法來證明。就像波浪消失在水中一樣，就稱這真如為大寂靜止門。再從發心（generating Bodhicitta）以來。
【English Translation】 English version: Furthermore, when I seek the very essence of the mind that seeks the mind (citta-citta), it is solely the pure mind. What other different dharma (law, teaching) is there to grasp or contemplate? It is only due to deluded thoughts and habitual tendencies that distinctions and the appearance of distinctions arise. Saying it exists, it is actually non-existent. The essence is solely the pure mind. Moreover, even if distinctions arise, know that this is precisely the distinction of the pure mind. It is like the eye seeing flowers in the sky (empty flowers). Hearing it said that these flowers are produced by the eye, saying they exist, they are actually non-existent; only the eye itself is at work. Upon hearing this, knowing that the flowers are fundamentally unreal, one does not cling to the flowers, but instead turns back to seek one's own eye, ultimately failing to find it. Then one says that the various eye-roots are one's own eyes. Why? Because one does not know that the eye that seeks is the very eye that is sought. If one can know that the flowers are fundamentally unreal, that there is no dharma outside the eye, that there is only one's own eye, and that there is no need to seek the eye further, then one is not using the eye to seek the eye. The practitioner is also like this. Hearing it said that there is no dharma outside the mind, that there is only one mind, one then does not contemplate external dharmas. But due to deluded thoughts and habitual tendencies, one further generates distinctions and seeks the pure mind. Therefore, one should know that the one who seeks the pure mind is the pure mind itself. Even if distinctions should arise, that is also the pure mind. And the essence of the pure mind is always without distinctions. One who understands in this way is called 'conforming to Suchness (Tathata),' and can also be called the 'gate of cessation (止門).' The text also first clarifies contemplation (觀), then clarifies cessation (止). First clarifying contemplation is simply a matter of briefly questioning to break down different attachments. Then clarifying cessation includes dharma, metaphor, and combination. Within the dharma, the one who seeks is the very one who is sought, demonstrating that the achieved ability is the seeking itself. The entirety of the ability is what is sought, and what is sought is the ability. Where can one still grasp or contemplate? In the metaphor, the eye is used to represent true nature (真實性), and the flowers are used to represent dependent nature (依他性) and discriminating nature (分別性). Knowing that the flowers are produced by the eye, where is there still a need to seek the eye? In the combination, no longer seeking the mind is the completion of settling the mind, called 'conforming to Suchness.' Because different attachments are forever ceased, and one knows the original stillness of all things, it is called 'no true nature.' It is not seeking truth outside of the two natures. The third level of cessation and contemplation clarifies the fundamental Suchness Samadhi (根本真如三昧). Through prolonged practice, ignorance (無明), deluded thoughts (妄想), and habitual tendencies (習氣) are all exhausted, and thoughts naturally cease. This is called 'attaining Suchness (證真如).' There are no other different dharmas that come to prove it. It is like waves disappearing into water, and this Suchness is called the 'gate of great tranquil cessation (大寂靜止門).' Furthermore, from the time of generating Bodhicitta (發心).
觀門方便。及以悲願熏習力故。即于定中興起大用。或從定起。若念若見若心若境種種差別。即是真如用義也。此名從止起觀。
從圓初住名為隨順真如。歷盡四十一位名為久久熏習。初成妙覺所證根本實智名為大寂靜止門。所起后得智盡未來際常然大用之門名為從止起觀也。又圓十信亦得名為隨順真如。初住已上亦得名為分證真如分成就此止觀二門。具如下文斷得中辨。
△第四重止觀明雙現前。
又復熾然分別而常體寂。雖常體寂而即緣起分別。此名止觀雙行。
此攝上真如大寂靜止門及真如用義。而明其非異時也。此雙行平等止觀。局惟佛果。通約性修。何以言之。二乘之人定多慧少不見佛性。菩薩之人慧多定少雖見佛性而不了了。乃至等覺菩薩見於佛性猶如隔羅望月。故知局惟佛果也。然諸眾生雖繇迷理迷事二種無明熾然分別。而體本常寂。即于常寂體中具足一切緣起分別。是謂理即雙行。若從知識及經卷聞此心性寂用之理。能解能知。是謂名字雙行。從此唸唸體其本寂。善能分別緣起。是謂觀行雙行。能體寂故隨順奢摩他道。能分別故隨順毗婆舍那。是謂相似雙行。止行現前名首楞嚴三昧。觀行現前名摩訶般若。是謂分證雙行。習氣盡故法界一相。大用顯故遍示三輪。是謂究竟雙
【現代漢語翻譯】 現代漢語譯本 觀門方便，以及憑藉悲心和願力的熏習，就能在禪定中生起廣大的作用。或者從禪定中生起，無論是念頭、見解、心識還是境界的種種差別，都是真如的作用和意義。這稱為從止生起觀。
從圓教的初住位開始，稱為隨順真如。經歷四十一階位，稱為長久熏習。最初成就妙覺時所證得的根本實智，稱為大寂靜止門。由此生起的后得智，盡未來際恒常起作用的門，稱為從止生起觀。另外，圓教的十信位也可以稱為隨順真如。初住位以上也可以稱為分證真如，分成就此止觀二門。具體如下文在斷惑證得中辨析。
第四重止觀，闡明止觀同時顯現。
又，雖然熾盛地分別，但本體卻是寂靜的；雖然本體是寂靜的，卻又能隨緣生起種種分別。這稱為止觀雙行。
這涵蓋了上述的真如大寂靜止門以及真如用義，並且闡明它們並非不同時存在。這種雙行平等的止觀，侷限於佛果。從性修的角度來說，為什麼這麼說呢？二乘人禪定多而智慧少，不能見到佛性。菩薩智慧多而禪定少，雖然見到佛性卻不清楚。乃至等覺菩薩見到佛性，也像隔著羅紗看月亮一樣。所以說侷限於佛果。然而，眾生雖然由於迷理和迷事兩種無明而熾盛地分別，但本體本來就是寂靜的。就在這恒常寂靜的本體中，具足一切隨緣生起的分別。這叫做理即雙行。如果從善知識或經卷中聽聞到這種心性寂靜和作用的道理，能夠理解和知曉，這叫做名字雙行。從此唸唸體悟其本體寂靜，善於分別緣起，這叫做觀行雙行。能夠體悟寂靜，所以隨順奢摩他（止，Samatha）之道。能夠分別，所以隨順毗婆舍那（觀，Vipassana）之道。這叫做相似雙行。止行現前，名為首楞嚴三昧（Śūraṅgama Samādhi）。觀行現前，名為摩訶般若（Mahāprajñā）。這叫做分證雙行。習氣斷盡，法界同一體相。大用顯現，普遍示現三輪。這叫做究竟雙行。
【English Translation】 English version The skillful means of the contemplation gate, and through the power of熏習 (xūnxí, habitual influence) of compassion and vows, one can arouse great function in samādhi (定, dìng, concentration). Or arising from samādhi, whether it be thoughts, views, mind, or the various differences of境 (jìng, realms), all are the function and meaning of 真如 (zhēnrú, Suchness). This is called contemplation arising from止 (zhǐ, cessation).
Starting from the initial dwelling of the perfect teaching, it is called隨順真如 (suíshùn zhēnrú, according with Suchness). Passing through the forty-one stages, it is called久久熏習 (jiǔjiǔ xūnxí, long-term habitual influence). The fundamental real wisdom realized when initially attaining妙覺 (miàojué, Wonderful Enlightenment) is called the gate of great寂靜止 (jìjìng zhǐ, tranquil cessation). The subsequent acquired wisdom arising from this, the gate of great function that constantly operates throughout the future, is called contemplation arising from cessation. Furthermore, the ten faiths of the perfect teaching can also be called according with Suchness. The stages above the initial dwelling can also be called partially realizing Suchness, partially accomplishing these two gates of cessation and contemplation. The specifics are discussed below in the analysis of cutting off delusions and attaining realization.
The fourth level of cessation and contemplation clarifies the simultaneous manifestation of cessation and contemplation.
Moreover, although there is blazing discrimination, the essence is always寂 (jì, tranquil). Although the essence is always tranquil, it immediately arises as conditioned discrimination. This is called the dual practice of cessation and contemplation.
This encompasses the above-mentioned gate of great tranquil cessation of Suchness and the meaning of the function of Suchness, clarifying that they are not at different times. This dual practice of equal cessation and contemplation is limited to the Buddha果 (guǒ, fruit). Speaking in terms of nature and cultivation, why is this said? People of the two vehicles have much samādhi and little wisdom, and do not see the Buddha-nature. Bodhisattvas have much wisdom and little samādhi, and although they see the Buddha-nature, they do not understand it clearly. Even the等覺 (děngjué, near-perfect enlightenment) Bodhisattvas see the Buddha-nature as if looking at the moon through a thin silk. Therefore, it is known to be limited to the Buddha果 (guǒ, fruit). However, although sentient beings have blazing discrimination due to the two kinds of ignorance of迷理 (mílǐ, delusion of principle) and迷事 (míshì, delusion of phenomena), the essence is originally always tranquil. Within this constantly tranquil essence, all conditioned discriminations are fully present. This is called dual practice in principle. If one hears the principle of the tranquility and function of this mind-nature from a knowledgeable teacher or scriptures, and is able to understand and know it, this is called dual practice in name. From this point on, constantly realizing its original tranquility and being skilled at discriminating conditioned arising, this is called dual practice in practice. Being able to realize tranquility, one accords with the path of奢摩他 (Śamatha, cessation). Being able to discriminate, one accords with the毗婆舍那 (Vipassanā, contemplation). This is called similar dual practice. When the practice of cessation manifests, it is called the Śūraṅgama Samādhi (首楞嚴三昧). When the practice of contemplation manifests, it is called Mahāprajñā (摩訶般若). This is called partial realization of dual practice. When habitual tendencies are exhausted, the dharma realm is of one相 (xiàng, aspect). When great function manifests, the three wheels are universally shown. This is called ultimate dual practice.
行。妙明明妙。寂照照寂。從始至終罔非性德。理即位中名為逆修。名字已去悉名順修。順逆雖殊在性則一。故悟性者方成妙修。得此第四止觀雙行意已。方知前約二性所修止觀。及真實性中前三番止觀。法爾亦是一一雙行。但明昧有殊。致使淺深差別耳。約染濁三性中分科並各釋竟。
△三通簡三。初正簡示。二約幻喻。三約夢喻。初中四。初簡止觀功能。二簡四重深義。三簡修有次第。四簡妄執須除。今初。
上來三番明止觀二門。當知觀門即能成立三性緣起為有。止門即能除滅三性得入三無性。入三無性者。謂除分別性入無相性。除依他性入無生性。除真實性入無性性。
觀門成立三性緣起者。謂觀五陰六塵等法本虛。但是妄想執實。即能成立分別性緣起。以知諸法惟分別性。無實法故。次觀五陰六塵等法悉皆心作。其體是虛。即能成立依他性緣起。以知諸法悉依他起。但虛相故。次觀一切諸法本來惟心。心外無法。不將二無以為心相。即能成立真實性緣起。以知諸法有即非有。唯凈心故。止門除滅三性入三無性者。謂強觀諸法唯是心相虛狀無實。復觀能觀之心亦無實念。繇此執心止息。故名除分別性入無相性。次觀虛法唯心所現。有即非有無生無滅。繇此虛相執滅。故名除依他性入無生性
【現代漢語翻譯】 現代漢語譯本： 行。妙明明妙。寂照照寂。從始至終無不是性德。在理即位中稱為逆修。名字去除后都稱為順修。順修和逆修雖然不同，但在本性上是一致的。所以領悟本性的人才能成就妙修。得到這第四重止觀雙修的意義后，才知道之前關於二性所修的止觀，以及真實性中的前三番止觀，自然也是一一雙修的。只是明瞭程度不同，導致淺深有差別罷了。關於染濁三性中的分科和各自的解釋完畢。
△三通簡三。首先是正式的簡示，其次是關於幻象的比喻，最後是關於夢境的比喻。首先是正式的簡示，其中分為四個部分：首先是簡述止觀的功能，其次是簡述四重深義，再次是簡述修行的次第，最後是簡述妄執必須去除。現在開始第一個部分。
上面三番闡明了止觀二門。應當知道，觀門能夠成立三性緣起為有。止門能夠去除三性，從而進入三無性。進入三無性，指的是去除分別性，進入無相性；去除依他性，進入無生性；去除真實性，進入無性性。
觀門成立三性緣起，指的是觀察五陰（色、受、想、行、識，five aggregates）六塵（色、聲、香、味、觸、法，six sense objects）等法，原本是虛幻的，只是妄想執著為真實，就能成立分別性緣起。因為知道諸法只是分別性，沒有實法。其次，觀察五陰六塵等法都是心所造，其體是虛幻的，就能成立依他性緣起。因為知道諸法都是依他而起，只是虛幻的相。再次，觀察一切諸法本來只是心，心外沒有法，不將二無作為心相，就能成立真實性緣起。因為知道諸法有即非有，只是清凈的心。
止門去除三性，進入三無性，指的是勉強觀察諸法只是心相，虛幻沒有實體，再觀察能觀的心也沒有真實的念頭。因此執著的心止息，所以稱為去除分別性，進入無相性。其次，觀察虛幻的法只是心所顯現，有即非有，無生無滅。因此虛幻的相執滅，所以稱為去除依他性，進入無生性。
【English Translation】 English version: Action. Wonderfully bright and subtle. Serene illumination illuminating serenity. From beginning to end, nothing is not the virtue of the nature. In the position of principle-identity, it is called 'reverse cultivation'. Once the name is gone, it is all called 'forward cultivation'. Although forward and reverse are different, they are one in nature. Therefore, only those who realize the nature can achieve wonderful cultivation. Having obtained the meaning of this fourth dual practice of cessation and contemplation, one then knows that the cessation and contemplation practiced previously regarding the two natures, as well as the first three rounds of cessation and contemplation in the true nature, are naturally also practiced in pairs. It's just that the clarity differs, leading to differences in depth. The division into categories and explanations of each within the three natures of defilement and turbidity is now complete.
△Threefold communication simplifies the threefold. First, a formal simplification is shown. Second, an analogy is made using illusions. Third, an analogy is made using dreams. In the first, there are four parts: first, a simplification of the functions of cessation and contemplation; second, a simplification of the fourfold profound meanings; third, a simplification of the order of cultivation; and fourth, a simplification of the need to eliminate false attachments. Now, the first part begins.
The above three rounds have clarified the two gates of cessation and contemplation. It should be known that the gate of contemplation can establish the arising of the three natures as existent. The gate of cessation can remove the three natures, thereby entering the three non-natures. Entering the three non-natures means removing the discriminated nature and entering the signless nature; removing the dependent nature and entering the unproduced nature; removing the true nature and entering the natureless nature.
The gate of contemplation establishes the arising of the three natures, which means observing that the five skandhas (form, feeling, perception, volition, consciousness) and six sense objects (form, sound, smell, taste, touch, dharma) are originally illusory, but are falsely clung to as real, thus establishing the arising of the discriminated nature. Because it is known that all dharmas are merely discriminated nature, without any real dharma. Secondly, observing that the five skandhas and six sense objects are all created by the mind, and their substance is illusory, thus establishing the arising of the dependent nature. Because it is known that all dharmas arise dependently, but are merely illusory appearances. Thirdly, observing that all dharmas are originally only mind, and there is no dharma outside the mind, not taking the two non-existences as the appearance of the mind, thus establishing the arising of the true nature. Because it is known that dharmas are existent and yet non-existent, only pure mind.
The gate of cessation removes the three natures and enters the three non-natures, which means forcefully observing that dharmas are merely appearances of the mind, illusory and without substance, and further observing that the mind that contemplates also has no real thought. Therefore, the clinging mind ceases, hence it is called removing the discriminated nature and entering the signless nature. Secondly, observing that illusory dharmas are merely manifestations of the mind, existent and yet non-existent, unproduced and unceasing. Therefore, the clinging to illusory appearances is extinguished, hence it is called removing the dependent nature and entering the unproduced nature.
。次觀凈心圓離四句。不屬有無亦非可緣可念。故名除真實性入無性性也。
△二簡四重深義。
就真實性中所以有四番明止觀者。但此窮深之處微妙難知。是故前示妄空非實。除妄空以明止即是無性性。次一顯即偽是真。息異執以辨寂即是無真性。是故無性性或名無無性或云無真性也。第三一重止觀者。即是根本真如三昧。最後第四一重止觀者。即是雙現也。
何有無法以為凈心。故云示妄空非實。執無之心即滅。故云除妄空以明止。設使分別。正是凈心分別。故云顯即偽是真。何有異法可緣可念。故云息異執以辨寂。余如上釋可知。
△二簡修有次第。
又復行者若利機深識。則不須從第一分別性修。但徑依第二依他性修。此依他性亦得名分別性。以具有二性義也。若不能如是者。即須次第從第一性修。然後依第二性修。依次而進也。終不得越前二性徑依第三性修也。又復雖是初行。不妨唸唸之中三番並學。資成第二番也。
利機謂智慧敏利。深識謂識見深遠。利則觸著便知。深則不泥情執。蓋已先知一切唯心。諸法無實。故可徑觀本虛之法。以此本虛之法。不執便是依他。執乃妄成分別。元非二體二相。又虛妄果報亦即名為分別性法故也。若不能了達境虛。即須如前次第
【現代漢語翻譯】 現代漢語譯本：接下來觀察凈心，使其圓滿遠離四句（有、無、亦有亦無、非有非無）。它不屬於有或無，也不是可以攀緣或思念的。因此，這被稱為去除真實性，進入無性性。
△二、簡述四重深義。
在真實性中，之所以有四重止觀的闡明，是因為這窮極深遠之處微妙難知。因此，首先揭示妄空並非真實，去除妄空以明止，即是無性性。其次，顯現即偽是真，止息異執以辨寂，即是無真性。所以，無性性有時被稱為無無性，有時稱為無真性。第三重止觀，即是根本真如三昧（Tathata-samadhi）。最後第四重止觀，即是雙現。
哪裡有什麼無法可以作為凈心？所以說揭示妄空並非真實。執著于無的心念即會滅除，所以說去除妄空以明止。假設有所分別，這正是凈心的分別，所以說顯現即偽是真。哪裡有什麼異法可以攀緣或思念？所以說止息異執以辨寂。其餘的解釋如上文所述，可以理解。
△二、簡述修習的次第。
此外，修行者如果根機敏利，識見深遠，則不需要從第一分別性（Parikalpita-svabhava）修習。可以直接依據第二依他性（Paratantra-svabhava）修習。這依他性也可以被稱為分別性，因為它具有二性的含義。如果不能這樣做，就必須按照次第，從第一性修習，然後依據第二性修習，依次前進。始終不能超越前二性，直接依據第三圓成實性（Parinispanna-svabhava）修習。此外，即使是初行者，不妨在每個念頭中同時學習這三種，以資助成就第二種。
利機是指智慧敏利，深識是指識見深遠。敏利則一接觸便知曉，深遠則不固守情執。大概是因為已經先知道一切唯心，諸法無實，所以可以直接觀察本虛之法。以這本虛之法，不執著便是依他性，執著就妄成分別性，原本不是二個本體二個相。又虛妄的果報也即名為分別性法。如果不能了達境虛，就必須如前次第。
【English Translation】 English version: Next, observe the pure mind, making it complete and far removed from the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence). It does not belong to existence or non-existence, nor can it be grasped or contemplated. Therefore, this is called removing the nature of reality and entering the nature of no-nature.
△2. Briefly explain the profound meaning of the four levels.
Within the nature of reality, the reason for clarifying the four levels of cessation and contemplation is that this ultimate depth is subtle and difficult to understand. Therefore, first, it reveals that illusory emptiness is not real; removing illusory emptiness to clarify cessation is the nature of no-nature. Second, it manifests that 'falsehood is truth'; ceasing different attachments to discern stillness is the nature of no-true-nature. Therefore, the nature of no-nature is sometimes called the nature of no-no-nature or the nature of no-true-nature. The third level of cessation and contemplation is the fundamental Tathata-samadhi (真如三昧). The final, fourth level of cessation and contemplation is the dual manifestation.
What non-existence can be taken as a pure mind? Therefore, it is said to reveal that illusory emptiness is not real. The mind that clings to non-existence will be extinguished; therefore, it is said to remove illusory emptiness to clarify cessation. If there is discrimination, it is precisely the discrimination of the pure mind; therefore, it is said to manifest that 'falsehood is truth'. What different dharmas (法) can be grasped or contemplated? Therefore, it is said to cease different attachments to discern stillness. The remaining explanations are as explained above and can be understood.
△2. Briefly explain the order of practice.
Furthermore, if a practitioner has sharp faculties and profound understanding, they do not need to practice from the first Parikalpita-svabhava (分別性). They can directly rely on the second Paratantra-svabhava (依他性) for practice. This Paratantra-svabhava can also be called Parikalpita-svabhava, because it has the meaning of two natures. If one cannot do this, one must practice in order, starting from the first nature, and then relying on the second nature, advancing in sequence. One must never skip the first two natures and directly rely on the third Parinispanna-svabhava (圓成實性) for practice. Furthermore, even if one is a beginner, it does not hurt to learn all three simultaneously in each thought, to support the accomplishment of the second.
'Sharp faculties' refers to keen wisdom, and 'profound understanding' refers to far-reaching insight. Sharpness means knowing upon contact, and profundity means not clinging to emotions. It is probably because one already knows that everything is mind-only, and all dharmas are unreal, so one can directly observe the inherently empty dharma. With this inherently empty dharma, non-attachment is Paratantra-svabhava, and attachment falsely becomes Parikalpita-svabhava; originally, they are not two separate entities or two separate aspects. Moreover, illusory karmic retribution is also called Parikalpita-svabhava dharma. If one cannot understand the emptiness of phenomena, one must proceed in the previous order.
修習。此易可知。然縱令極利根機。亦不得徑觀真實性法。以眾生無始以來全墮依他性中。離依他性無真實性。如離流無水。設使徑觀真實。真實反是分別。譬如舍流覓水非真水。故圓覺經云。未證無為而辨圓覺。彼圓覺性即同流轉。此之謂也。但能諦觀分別及依他性。任運自得證真實性。如觸波流全觸於水。智者大師的指現前一念。識心為所觀境。識心豈非依他性耶。觀此即是不思議境。既不思議豈非真實性耶。若不立事境單言理觀極得意者。秪是清凈真如。其在初心多屬惡取邪執。可不慎哉。又復應知所以觀分別者。欲了分別無性以入依他。觀依他者欲了依他無性而證真實。是則前二以為方便。正欲資成第三番耳。若約大途。則分別性中止觀一往從假入空。依他性中止觀一往從空入假。真實性中止觀正顯中道妙定妙慧。然圓人初行三止三觀具在一心中修。故不妨于唸唸中三番並學。從觀行三番入相似三番。從相似三番入分證三番。從分證三番入究竟三番。至於究竟雖不妨仍說三性及三無性。而究竟統惟真實性矣。
△四簡妄執須除。
問曰。既言真實性法。有何可除。若可除者即非真實。答曰。執二無以為真實性者即須除之。故曰無無性。妄智分別凈心謂為可觀者。亦須息此分別異相。示其無別真性
【現代漢語翻譯】 現代漢語譯本 修習。這很容易理解。然而，即使是極具天賦的人，也不能直接觀察真實性法（Zhenshixingfa，指事物的真實本性）。因為眾生從無始以來就完全沉溺於依他性（Yitaxing，指依賴於其他事物而存在的性質）之中。離開依他性就沒有真實性，就像離開水流就沒有水一樣。如果直接觀察真實，真實反而成了分別（Fenbie，指區分和判斷）。譬如，捨棄水流去尋找水，找到的就不是真正的水。所以《圓覺經》說：『未證無為（Wuwei，指不作為，順應自然）而辨圓覺（Yuanjue，指圓滿覺悟），彼圓覺性即同流轉。』說的就是這個道理。只要能夠仔細觀察分別和依他性，自然就能證得真實性，就像觸控波浪就能完全觸控到水一樣。智者大師（Zhizhe Dashi，指佛教天臺宗的創始人）明確指出，將現前一念的識心（Shixin，指有分別意識的心）作為所觀之境。識心難道不是依他性嗎？觀察它就是不可思議之境（Bu keyi jing，指無法用思維來理解的境界）。既然不可思議，難道不是真實性嗎？如果不建立事境，只是空談理觀，即使自認為領悟極深，也只是清凈真如（Qingjing zhenru，指清凈的真如本性）。對於初學者來說，大多屬於錯誤的理解和邪惡的執著，不可不謹慎啊。 還應該知道，之所以要觀察分別，是爲了瞭解分別的無自性，從而進入依他性；觀察依他性，是爲了瞭解依他的無自性，從而證得真實性。因此，前兩者是方便法門，真正想要成就的是第三種境界。如果從大的方面來說，分別性中的止觀（Zhiguan，指止息妄念和觀照實相）往往是從假入空（Cong jia ru kong，指從虛假現象進入空性）；依他性中的止觀往往是從空入假（Cong kong ru jia，指從空性進入虛假現象）；真實性中的止觀則顯現中道妙定妙慧（Zhongdao miaoding miaohui，指不偏不倚的禪定和智慧）。然而，圓人（Yuanren，指圓滿之人）最初的修行，三止三觀（San zhi san guan，指三種止和三種觀）都具足在一心中修習，所以不妨在每個念頭中同時學習這三種方法，從觀行（Guanxing，指觀修）的三種境界進入相似（Xiangsi，指相似的）的三種境界，從相似的三種境界進入分證（Fenzheng，指部分證悟的）三種境界，從分證的三種境界進入究竟（Jiujing，指最終的）三種境界。即使到了究竟的境界，仍然可以談論三性（Sanxing，指三種性質）和三無性（San wuxing，指三種無自性），但最終都歸於真實性。 △四、簡別錯誤的執著，必須去除。 問：既然說是真實性法，有什麼可以去除的呢？如果可以去除，那就不是真實了。 答：執著於二元對立，認為沒有二元對立才是真實性的人，這種執著就必須去除。所以說『無無性』。把妄智（Wangzhi，指虛妄的智慧）、分別、凈心（Jingxin，指清凈的心）當作可以觀察的對象的人，也必須停止這種分別異相（Fenbie yixiang，指區分不同現象的念頭），揭示其沒有差別的真性。
【English Translation】 English version Practice. This is easy to understand. However, even those with the sharpest faculties cannot directly observe the true nature of reality (Zhenshixingfa, the true nature of things). This is because sentient beings have been completely immersed in dependent origination (Yitaxing, the nature of being dependent on other things for existence) since beginningless time. Without dependent origination, there is no true nature, just as without the flow, there is no water. If one were to directly observe reality, that reality would become discrimination (Fenbie, distinguishing and judging). For example, abandoning the flow to seek water would not yield true water. Therefore, the Yuanjue Sutra says: 'To discuss perfect enlightenment (Yuanjue, complete enlightenment) without realizing non-action (Wuwei, non-doing, acting in accordance with nature) is to make perfect enlightenment the same as transmigration.' This is what it means. Only by carefully observing discrimination and dependent origination can one naturally attain the true nature, just as touching a wave is to fully touch the water. The Great Teacher Zhiyi (Zhizhe Dashi, founder of the Tiantai school of Buddhism) clearly pointed out that the present moment's consciousness (Shixin, the mind with discriminating awareness) should be taken as the object of contemplation. Is consciousness not dependent origination? To contemplate this is to enter an inconceivable realm (Bu keyi jing, a realm beyond conceptual understanding). Since it is inconceivable, is it not the true nature? If one does not establish a context of events and only speaks of theoretical contemplation, even if one considers oneself to have attained profound understanding, it is merely pure Suchness (Qingjing zhenru, pure true nature). For beginners, this often leads to wrong views and evil attachments, so one must be cautious. Furthermore, it should be known that the reason for observing discrimination is to understand the absence of inherent existence in discrimination, thereby entering dependent origination; the reason for observing dependent origination is to understand the absence of inherent existence in dependent origination, thereby realizing the true nature. Therefore, the former two are expedient means, and what one truly seeks to accomplish is the third state. In general terms, cessation and contemplation (Zhiguan, stopping delusions and contemplating reality) in the nature of discrimination is generally a movement from the false to the empty (Cong jia ru kong, from false phenomena to emptiness); cessation and contemplation in the nature of dependent origination is generally a movement from the empty to the false (Cong kong ru jia, from emptiness to false phenomena); cessation and contemplation in the true nature directly reveals the wonderful samadhi and wisdom of the Middle Way (Zhongdao miaoding miaohui, balanced concentration and wisdom). However, the initial practice of a complete person (Yuanren, a complete person) involves cultivating the three cessations and three contemplations (San zhi san guan, three cessations and three contemplations) all within one mind. Therefore, one may as well learn all three methods simultaneously in every moment, progressing from the three stages of practice (Guanxing, contemplative practice) to the three stages of resemblance (Xiangsi, resemblance), from the three stages of resemblance to the three stages of partial realization (Fenzheng, partial realization), and from the three stages of partial realization to the three stages of ultimate realization (Jiujing, ultimate realization). Even in the ultimate state, one can still speak of the three natures (Sanxing, three natures) and three non-natures (San wuxing, three non-natures), but ultimately, everything is unified in the true nature. △4. Distinguishing and Eliminating Erroneous Attachments. Question: Since you speak of the true nature of reality, what can be eliminated? If something can be eliminated, then it is not real. Answer: The attachment of those who cling to duality, thinking that the absence of duality is the true nature, must be eliminated. Therefore, it is said 'no non-nature.' Those who regard deluded wisdom (Wangzhi, false wisdom), discrimination, and pure mind (Jingxin, pure mind) as objects of contemplation must also cease this discriminating appearance (Fenbie yixiang, thoughts that distinguish different phenomena), revealing their undifferentiated true nature.
可得分別。故言無真性。但除此等於真性上橫執之真。非謂除滅真如之體。
正簡示竟。
△二約幻喻三。初標章。二正說。三例結。今初。
復更有譬喻能顯三性止觀二門。今當說之。
△二正說三。初喻觀門。二喻止門。三止觀合辨。今初。
譬如手巾。本來無免。真實性法亦復如是。唯一凈心自性離相也。加以幻力。巾似免現。依他性法亦復如是。妄熏真性現六道相也。愚小無知謂免為實。分別性法亦復如是。意識迷妄執虛為實。是故經言。一切法如幻。此喻三性觀門也。
此喻即同前文約一心辨三性之義也。文並可知。
△二喻三無性止門。
若知此免依巾似有。唯虛無實。無相性智亦復如是(除分別性)。能知諸法依心似有。唯是虛狀無實相性也。若知虛免之相唯是手巾。巾上之免有即非有。本來不生。無性性智亦復如是(除依他性)。能知虛相唯是真心。心所現相有即非有。自性無生也。若知手巾本來是有。不將無免以為手巾。無性性智亦復如是(除真實性)。能知凈心本性自有。不以二性之無為真實性。此即喻三無性止門也。
△三止觀合辨。
是故若欲舍離世諦。當修止門入三無性。若欲不壞緣起建立世諦。當修觀門解知三性。若不
【現代漢語翻譯】 現代漢語譯本：是可以分別的。所以說沒有真實的自性。但是要去除的是在真性上橫加執著的『真』，而不是說要去除真如的本體。
正面的簡要開示完畢。
△二、用幻象作比喻，分三部分：一是標明章節，二是正式解說，三是舉例總結。現在開始第一部分。
再用一個比喻來顯示三性和止觀二門。現在開始解說。
△二、正式解說，分三部分：一是比喻觀門，二是比喻止門，三是止觀合起來辨析。現在開始第一部分。
比如一塊手巾，本來沒有兔子。真實性法（Tathata，事物的真實本性）也是這樣。只有清凈的心性是遠離表象的。加上幻化的力量，手巾上好像出現了兔子。依他性法（Paratantra-svabhava，依賴於其他條件而存在的性質）也是這樣。妄念薰染真性，顯現出六道輪迴的景象。愚昧無知的人認為兔子是真實的。分別性法（Parikalpita-svabhava，通過分別產生的性質）也是這樣。意識迷惑顛倒，執著虛幻為真實。所以經書上說：『一切法如幻』。這就是比喻三性觀門。
這個比喻等同於前面所說的，用一心來辨析三性的含義。文意都很明白。
△二、比喻三無性止門。
如果知道這兔子是依附手巾而顯現的，只是虛幻不實。無相性智（animitta-lakshana-jnana，認識到事物沒有固定不變的相的智慧）也是這樣（去除分別性）。能夠知道諸法依附於心而顯現，只是虛假的表象，沒有真實的自性。如果知道虛幻的兔子相只是手巾，手巾上的兔子，有即非有，本來不生。無生性智（anutpada-lakshana-jnana，認識到事物不生不滅的智慧）也是這樣（去除依他性）。能夠知道虛幻的相只是真心，心所顯現的相，有即非有，自性本不生。如果知道手巾本來是有的，不把沒有兔子當作手巾。無性性智（nihsvabhava-lakshana-jnana，認識到事物沒有獨立自性的智慧）也是這樣（去除真實性）。能夠知道清凈心性本來就有，不把二性的空無當作真實性。這就是比喻三無性止門。
△三、止觀合起來辨析。
因此，如果想要舍離世俗諦（samvrti-satya，相對真理），應當修習止門，進入三無性。如果想要不破壞緣起（pratitya-samutpada，事物相互依存的法則），建立世俗諦，應當修習觀門，瞭解三性。如果不
【English Translation】 English version: They can be distinguished. Therefore, it is said that there is no true nature. But what is to be removed is the 'truth' that is superimposed on the true nature, not the removal of the substance of the True Thusness (Tathata).
The straightforward and concise instruction is now complete.
△2. Using illusion as a metaphor, in three parts: first, marking the chapter; second, the formal explanation; and third, illustrative conclusion. Now we begin the first part.
Furthermore, there is another metaphor that can reveal the two gates of the Three Natures and Cessation-Contemplation. Now I will explain it.
△2. The formal explanation, in three parts: first, a metaphor for the Contemplation Gate; second, a metaphor for the Cessation Gate; and third, a combined analysis of Cessation and Contemplation. Now we begin the first part.
For example, a handkerchief originally has no rabbit. The True Nature (Tathata) is also like this. Only the pure mind-nature is free from appearances. Adding the power of illusion, the handkerchief appears to have a rabbit. The Dependent Nature (Paratantra-svabhava) is also like this. Delusion taints the True Nature, manifesting the appearances of the six realms of existence. Ignorant and unknowing people think the rabbit is real. The Imagined Nature (Parikalpita-svabhava) is also like this. The consciousness is deluded and clings to the unreal as real. Therefore, the sutra says: 'All dharmas are like illusions.' This is a metaphor for the Contemplation Gate of the Three Natures.
This metaphor is the same as the meaning of distinguishing the Three Natures through the One Mind mentioned earlier. The text is clear and understandable.
△2. A metaphor for the Cessation Gate of the Three Non-Natures.
If one knows that this rabbit appears dependent on the handkerchief, it is only illusory and unreal. The Wisdom of No-Appearance (animitta-lakshana-jnana) is also like this (excluding the Imagined Nature). It can know that all dharmas appear dependent on the mind, and are only illusory appearances without real substance. If one knows that the appearance of the illusory rabbit is only the handkerchief, the rabbit on the handkerchief, being is non-being, originally unborn. The Wisdom of No-Birth (anutpada-lakshana-jnana) is also like this (excluding the Dependent Nature). It can know that the illusory appearance is only the true mind, and the appearance manifested by the mind, being is non-being, the self-nature is originally unborn. If one knows that the handkerchief originally exists, and does not take the absence of a rabbit as the handkerchief. The Wisdom of No-Nature (nihsvabhava-lakshana-jnana) is also like this (excluding the True Nature). It can know that the pure mind-nature originally exists, and does not take the non-existence of the two natures as the True Nature. This is a metaphor for the Cessation Gate of the Three Non-Natures.
△3. Combined analysis of Cessation and Contemplation.
Therefore, if one wants to abandon conventional truth (samvrti-satya), one should cultivate the Cessation Gate and enter the Three Non-Natures. If one wants to not destroy dependent origination (pratitya-samutpada) and establish conventional truth, one should cultivate the Contemplation Gate and understand the Three Natures. If not
修觀門即不知世諦所以緣起。若不修止門即不知真諦所以常寂。若不修觀門便不知真即是俗。若不修止門即不知俗即是真。以是義故。須依幻喻通達三性三無性。
世諦謂十界假名差別建立。事造三千也。真諦謂因緣生法空假即中。理具三千也。真則三諦俱真。俗則三諦俱俗。真即是俗俗即是真。良繇非真非俗所以雙照真俗。則三諦俱中。幻喻若此余皆可知。二正說幻喻竟。
△三例結。
如幻喻能通達三性三無性。其餘夢化影像水月陽𦦨干城餓鬼等喻。但是依實起虛。執虛為實者悉喻三性。類以可知。若直以此等諸喻依實起虛故偏喻依他性亦得也。但虛體是實即可喻真實性。虛隨執轉即可喻分別性。是故此等諸喻通譬三性。解此喻法次第無相。即可喻三無性也。
文中先例結。次若直以此等下。又將諸喻喻前文。約依他辨三性之義也。例結中所依之實喻真實性。所起之虛喻依他性。執虛為實喻分別性。三性既爾。三無性義例此可知。次文中虛體是實以喻在染之真。所謂凈分。虛隨執轉以喻習氣種子及虛相果報。所謂染分也。
△三約夢喻。
又更分別夢喻以顯三性三無性。譬如凡夫慣習諸法故。即于夢中心現諸法。依他性法亦復如是。由無始已來果時無明及以妄想熏習真實性
【現代漢語翻譯】 現代漢語譯本：如果不修習觀門，就無法瞭解世俗諦（Satya，真理）緣起的原因。如果不修習止門，就無法瞭解真諦（Paramārtha-satya，勝義諦）常寂的道理。如果不修習觀門，就無法瞭解真諦即是世俗諦。如果不修習止門，就無法瞭解世俗諦即是真諦。因為這個緣故，必須依靠幻化的比喻來通達三性（trisvabhāva，三種自性）和三無性（triniḥsvabhāvatā，三種無自性）。 世俗諦是指十法界（daśa-dhātu，十種境界）的假名差別建立，是事造三千。真諦是指因緣生法，空、假、即中，是理具三千。真諦則三諦（trisatya，三種真理）都是真，世俗諦則三諦都是俗。真諦即是世俗諦，世俗諦即是真諦。正是因為非真非俗，所以才能雙照真俗，那麼三諦就都是中道。幻化的比喻如果是這樣，其餘的比喻都可以類推得知。以上是第二部分，正說幻化的比喻完畢。 △三、例證總結。 如同幻化的比喻能夠通達三性和三無性，其餘如夢、化、影像、水月、陽焰、乾闥婆城、餓鬼等的比喻，都是依實起虛，執虛為實，都可以比喻三性，可以依此類推得知。如果直接用這些比喻，因為是依實起虛，所以偏重比喻依他起性（paratantra-svabhāva，依他起自性）也可以。但是虛體的本質是真實的，就可以比喻真實性（pariniṣpanna-svabhāva，圓成實自性）。虛幻隨著執著而轉變，就可以比喻分別性（parikalpita-svabhāva，遍計所執自性）。所以這些比喻可以通達地譬喻三性。理解這些比喻的法，次第無相，就可以比喻三無性。 文中先例證總結，其次『若直以此等下』，又將各種比喻比喻前文，是就依他起性來辨別三性的意義。例證總結中所依據的實，比喻真實性；所產生的虛，比喻依他起性；執著虛為實，比喻分別性。三性既然如此，三無性的意義也可以依此類推得知。其次，文中虛體的本質是真實的，用來比喻在染污中的真，也就是清凈的部分。虛幻隨著執著而轉變，用來比喻習氣種子以及虛幻的果報，也就是染污的部分。 △三、關於夢的比喻。 又進一步分別夢的比喻，來顯示三性和三無性。譬如凡夫習慣於各種法，所以在夢中心中顯現各種法，依他起性法也是這樣。由於無始以來，果時的無明以及妄想熏習真實性。
【English Translation】 English version: If one does not cultivate the gate of contemplation (vipaśyanā), one will not understand the reason for the arising of mundane truth (Satya). If one does not cultivate the gate of cessation (śamatha), one will not understand the principle of ultimate truth (Paramārtha-satya) being eternally tranquil. If one does not cultivate the gate of contemplation, one will not understand that ultimate truth is identical to mundane truth. If one does not cultivate the gate of cessation, one will not understand that mundane truth is identical to ultimate truth. For this reason, one must rely on the metaphor of illusion to thoroughly understand the three natures (trisvabhāva) and the three non-natures (triniḥsvabhāvatā). Mundane truth refers to the provisional names and differentiations established in the ten realms (daśa-dhātu), the three thousand realms created by events. Ultimate truth refers to the arising of phenomena from conditions, emptiness, provisionality, and the middle way, the three thousand realms inherent in principle. In ultimate truth, the three truths (trisatya) are all true; in mundane truth, the three truths are all mundane. Ultimate truth is identical to mundane truth, and mundane truth is identical to ultimate truth. Precisely because it is neither true nor mundane, it can illuminate both truth and mundanity, so the three truths are all the middle way. If the metaphor of illusion is like this, the remaining metaphors can be understood by analogy. The above is the second part, the correct explanation of the metaphor of illusion is complete. △3. Examples and Conclusion. Just as the metaphor of illusion can thoroughly understand the three natures and the three non-natures, the remaining metaphors such as dreams, transformations, images, the moon in water, heat haze, Gandharva cities, hungry ghosts, etc., all arise from reality and grasp at illusion as reality, all of which can be metaphors for the three natures, and can be understood by analogy. If these metaphors are used directly, because they arise from reality and create illusion, they can also be used to emphasize the dependent nature (paratantra-svabhāva). However, the essence of illusion is real, so it can be a metaphor for the perfected nature (pariniṣpanna-svabhāva). Illusion changes with attachment, so it can be a metaphor for the imputed nature (parikalpita-svabhāva). Therefore, these metaphors can thoroughly illustrate the three natures. Understanding the Dharma of these metaphors, the order is without characteristics, so it can be a metaphor for the three non-natures (triniḥsvabhāvatā). The text first provides examples and a conclusion, and then 'If these metaphors are used directly below,' it uses various metaphors to illustrate the previous text, which is to distinguish the meaning of the three natures based on the dependent nature. The reality relied upon in the example and conclusion is a metaphor for the perfected nature; the illusion that arises is a metaphor for the dependent nature; grasping illusion as reality is a metaphor for the imputed nature. Since the three natures are like this, the meaning of the three non-natures can also be understood by analogy. Secondly, in the text, the essence of illusion is real, used to metaphorize the truth in defilement, which is the pure part. Illusion changes with attachment, used to metaphorize the seeds of habit and the illusory karmic retribution, which is the defiled part. △3. About the Metaphor of Dreams. Furthermore, the metaphor of dreams is further distinguished to reveal the three natures and the three non-natures. For example, ordinary people are accustomed to all dharmas, so various dharmas appear in their minds in dreams, and the dependent nature is also like this. Because from beginningless time, ignorance and delusion at the time of fruition have perfumed the perfected nature.
故。真心依熏現於虛相果報也。彼夢裡人為睡蓋所覆故。不能自知己身他身皆是夢心所作。即便執為實事。是故夢裡自他種種受用得成。分別性法亦復如是。意識為果時無明所迷故。不知自他咸是真心依熏所作。便即妄執為實。是故自他種種受用得成也。是以經言。是身如夢。為虛妄見。虛者即是依他性。妄者即是分別性。此即緣起三性為觀門也。然此夢中所執為實者。但是夢心之相。本無有實。分別性法亦復如是。但是虛想從心所起。本來無實。即是無相性也。又彼夢中虛相。有即非有。唯是夢心更無餘法。依他性法亦復如是。自他虛相有即非有。唯是本識更無餘法。即是無生性也。又彼夢心即是本時覺心。但由睡眠因緣故名為夢心。夢心之外無別覺心可得。真實性法亦復如是平等無二。但以無明染法熏習因緣故。與染和合。名為本識。然實本識之外無別真心可得。即是無性性法。此即除滅三性為止門也。以是喻故。三性三無性即可顯了。此明止觀體狀中約染濁三性以明止觀體狀竟。
上已通舉夢等八喻。例如幻喻可知。今更分別。欲令止觀轉明故也。先喻三性中不言真實性者。即指能夢之心為真實性也。依此起于夢中所見諸法。名依他性。夢中妄執為實。名分別性。三界無別法。惟是一心作。不了惟心。妄
【現代漢語翻譯】 現代漢語譯本：因此，真心依據熏習顯現為虛妄的果報之相。那夢中的人被睡眠所覆蓋，所以不能自己知道自身和他人都是夢心所造。便執著認為是真實的事情。因此夢中自身和他人種種的受用得以成立。分別性法也是這樣。意識作為果的時候，被無明所迷惑，所以不知道自己和他人都是真心依據熏習所造。便立即虛妄地執著認為是真實的。因此自身和他人種種的受用得以成立。所以經書上說：『這身體如同夢幻，是虛妄的見解。』虛妄指的就是依他性，妄指的就是分別性。這就是緣起三性作為觀修的法門。然而這夢中所執著認為是真實的東西，只不過是夢心的相狀，本來沒有真實。分別性法也是這樣，只不過是虛妄的想像從心中生起，本來沒有真實，這就是無相性。而且那夢中的虛妄之相，說有卻不是真有，只是夢心而已，沒有其他法。依他性法也是這樣，自身和他人虛妄之相，說有卻不是真有，只是本識而已，沒有其他法，這就是無生性。而且那夢心就是本來的覺心，只是由於睡眠的因緣，所以叫做夢心。夢心之外沒有別的覺心可以得到。真實性法也是這樣平等沒有差別，只是因為無明染污法的熏習因緣，所以與染污法和合，叫做本識。然而實際上在本識之外沒有別的真心可以得到，這就是無性性法。這就是去除消滅三性作為止息的法門。因為這個比喻的緣故，三性和三無性就可以明顯了。以上說明止觀體狀中，依據染濁的三性來說明止觀的體狀完畢。
上面已經總括地舉了夢等八個比喻，例如幻化的比喻可以知道。現在更進一步分別，想要使止觀更加明瞭。先前比喻三性中沒有說真實性，就是指能做夢的心為真實性。依據這個生起夢中所見的各種法，叫做依他性。夢中虛妄地執著認為是真實的，叫做分別性。三界沒有別的法，只是由一心所造。不瞭解只是心，虛妄地...
【English Translation】 English version: Therefore, the true mind, based on habitual tendencies, manifests as the illusory appearances of karmic retribution. The person in the dream, being covered by sleep, cannot know that both their own body and the bodies of others are created by the dream-mind. They immediately cling to them as real. Thus, various experiences of self and others are established in the dream. The nature of discrimination is also like this. When consciousness is the result, being deluded by ignorance (Avidya), it does not know that self and others are all created by the true mind based on habitual tendencies. It then falsely clings to them as real. Thus, various experiences of self and others are established. Therefore, the sutra says: 'This body is like a dream, a false view.' 'False' refers to the dependent nature (Paratantra-svabhava), and 'view' refers to the nature of discrimination (Parikalpita-svabhava). This is the three natures of dependent origination (Pratītyasamutpāda) as a gate for contemplation.
However, what is clung to as real in the dream is merely the appearance of the dream-mind, and is not real in itself. The nature of discrimination is also like this, merely a false thought arising from the mind, and is not real in itself, which is the nature of no-appearance (Anupalabdhi-svabhava). Moreover, the illusory appearance in the dream, existing yet not existing, is only the dream-mind and nothing else. The dependent nature is also like this, the illusory appearances of self and others, existing yet not existing, are only the fundamental consciousness (Ālaya-vijñāna) and nothing else, which is the nature of no-birth (Anutpāda-svabhava). Furthermore, the dream-mind is the original awakened mind, but due to the condition of sleep, it is called the dream-mind. Outside of the dream-mind, no other awakened mind can be found. The nature of true reality (Pariniṣpanna-svabhava) is also like this, equal and without duality, but due to the habitual tendencies of ignorance and defilement, it is combined with defilement and called the fundamental consciousness. However, in reality, outside of the fundamental consciousness, no other true mind can be found, which is the nature of no-nature (Niḥsvabhāva-svabhava). This is the cessation of the three natures as a gate for stopping. Because of this analogy, the three natures and the three no-natures can be clearly understood. This concludes the explanation of the nature of cessation and contemplation (Śamatha-Vipaśyanā) based on the three defiled natures in the nature of cessation and contemplation.
Above, the eight analogies such as dreams have been generally cited. For example, the analogy of illusion can be understood. Now, further distinctions are made to make cessation and contemplation clearer. The reason why the nature of true reality was not mentioned earlier in the analogy of the three natures is that it refers to the mind that can dream as the nature of true reality. Based on this, the various dharmas seen in the dream arise, which is called the dependent nature. Falsely clinging to them as real in the dream is called the nature of discrimination. The three realms have no other dharma, but are created by one mind. Not understanding that it is only mind, falsely...
計我法。深觀此喻寧不冷然者哉。三止門喻在文可知。
△二約清凈三性三。初分科。二各釋。三通簡。今初。
次明清凈三性中止觀體狀。就中亦有三番。一明分別性中止觀體狀。二明依他性中止觀體狀。三明真實性中止觀體狀。
△二各釋三。初約分別性。二約依他性。三約真實性。今初。
第一分別性中止觀體狀者。謂知一切諸佛菩薩所有色身。及以音聲大悲大愿。依報眾具殊形。六道變化施設。乃至金軀現滅舍利分頒。泥水雕圖表彰處所。及以經教威儀住持等法。但能利益眾生者。當知皆由大悲大愿之熏。及以眾生機感之力。因緣具足熏凈心故。心性依熏顯現斯事。是故唯是真性緣起之能。道理即無實也。但諸眾生有無明妄想。故曲見不虛。行者但能觀察。知此曲見執心是無明妄想者。即名為觀。以知此見是迷妄故。強作心意觀知無實。唯是自心所作。如是知故。實執止息即名為止。此是分別性中從觀入止也。
先觀后止文並可知。住持三寶一切佛事。本皆真性緣起之能。真性即清凈真實性。緣起即清凈依他性也。但繇眾生不了妄計為實。故名為分別性耳。既是無明妄想分別。複名為清凈者。以所緣境是從大悲大愿出生。能與眾生作增上緣。縱令不了唯心。亦不增長結業故也
【現代漢語翻譯】 現代漢語譯本： 執著於我與法，深入觀察這個比喻，難道不感到心寒嗎？『三止門』的比喻在原文中可以理解。
△二、約清凈三性闡述止觀的體狀。分為三個部分：一是分科，二是分別解釋，三是總結。現在開始第一部分。
接下來闡明清凈三性中的止觀體狀。其中也有三個方面：一是闡明分別性中的止觀體狀，二是闡明依他性中的止觀體狀，三是闡明真實性中的止觀體狀。
△二、分別解釋三個方面。一是約分別性，二是約依他性，三是約真實性。現在開始第一部分。
第一，分別性中的止觀體狀是指：了知一切諸佛菩薩所有的色身，以及音聲、大悲、大愿，依報的各種器具形態，六道的變化設施，乃至金身示現寂滅，舍利分贈，泥塑水彩的圖畫所表彰的處所，以及經教、威儀、住持等法，只要能夠利益眾生的，應當知道都是由於大悲大愿的熏習，以及眾生機緣感應的力量，因緣具足熏習清凈心，心性依此熏習而顯現這些事相。所以這只是真性緣起的功用，道理上並沒有實體。只是因為眾生有無明妄想，所以錯誤地認為是不虛假的。修行人只要能夠觀察，知道這種錯誤的見解和執著心是無明妄想，就叫做『觀』。因為知道這種見解是迷惑虛妄的，所以勉強用意念去觀察，知道它沒有實體，只是自己的心所造作的。這樣了知之後，對實體的執著止息，就叫做『止』。這是分別性中從觀入止。
先觀后止，文中的意思都可以理解。住持三寶的一切佛事，本來都是真性緣起的功用。真性就是清凈真實性，緣起就是清凈依他性。只是因為眾生不瞭解，妄加計度認為是真實的，所以才叫做分別性。既然是無明妄想分別，又叫做清凈，是因為所緣的境界是從大悲大愿中產生，能夠給眾生作為增上緣。即使不瞭解唯心的道理，也不會增長結業。
【English Translation】 English version: Clinging to 'I' and 'Dharma' (法, teachings/laws), deeply contemplate this metaphor, wouldn't you feel chilled? The metaphor of the 'Three Gates of Cessation' is understandable from the text.
△2. Explaining the nature of Samatha-vipassana (止觀, cessation and contemplation) in terms of the Three Natures of Purity. It is divided into three parts: first, categorization; second, individual explanations; and third, summarization. Now, let's begin with the first part.
Next, clarify the nature of Samatha-vipassana in the Three Natures of Purity. Among them, there are also three aspects: first, clarifying the nature of Samatha-vipassana in the Imputational Nature (分別性); second, clarifying the nature of Samatha-vipassana in the Dependent Nature (依他性); and third, clarifying the nature of Samatha-vipassana in the Perfected Nature (真實性).
△2. Explaining each of the three aspects. First, regarding the Imputational Nature; second, regarding the Dependent Nature; and third, regarding the Perfected Nature. Now, let's begin with the first part.
First, the nature of Samatha-vipassana in the Imputational Nature means: knowing that all the physical bodies of all Buddhas and Bodhisattvas, as well as their voices, great compassion, great vows, the various forms of support, the transformations and arrangements of the six realms, even the manifestation and extinction of golden bodies, the distribution of relics (舍利, remains of the Buddha), the places depicted by mud and water sculptures, as well as the teachings, demeanor, and Dharma-upholding practices, as long as they can benefit sentient beings, it should be known that they are all due to the熏習 (xunxi, influence) of great compassion and great vows, and the power of sentient beings' karmic responses. When the conditions are complete, the pure mind is熏習 (xunxi, influenced), and the mind-nature manifests these phenomena according to this熏習 (xunxi, influence). Therefore, this is only the function of the arising of True Nature (真性) through conditions, and there is no real substance in principle. It is only because sentient beings have ignorance (無明) and deluded thoughts (妄想) that they mistakenly see it as not false. Practitioners only need to observe and know that this distorted view and clinging mind are ignorance and deluded thoughts, which is called 'Vipassana' (觀, contemplation). Because they know that this view is deluded and false, they force their minds to observe and know that it has no substance, but is only created by their own minds. Knowing this, the clinging to substance ceases, which is called 'Samatha' (止, cessation). This is entering cessation from contemplation in the Imputational Nature.
The meaning of 'first contemplation, then cessation' is understandable from the text. All the Buddha activities of upholding the Triple Gem (住持三寶) are originally the function of the arising of True Nature (真性) through conditions. True Nature (真性) is the Pure Perfected Nature (清凈真實性), and arising through conditions is the Pure Dependent Nature (清凈依他性). It is only because sentient beings do not understand and falsely assume it to be real that it is called the Imputational Nature (分別性). Since it is ignorance and deluded thought, it is also called pure because the object of focus arises from great compassion and great vows, and can serve as a contributing condition for sentient beings. Even if they do not understand the principle of mind-only, it will not increase the accumulation of karma.
。然欲入大乘門。必須強作心意觀知無實。否則心外計法。永違出要矣。
△二約依他性。
第二依他性中止觀門者。謂因前止門故。此中即知諸佛凈德唯心所作。虛權之相也。以不無虛相緣起故。故得凈用圓顯。示酬曠劫之熏因。即復對緣攝化故。故得澤沾細草。表起無邊之感力。斯乃凈心緣起寂而常用者哉。作此解者名為觀門。依此觀門作方便故。能知凈心所起自利利他之德。有即非有用而常寂。如此解者名為止門。此止及觀應當雙行。前後行之亦得。
利根者可以雙行。鈍根者前後亦得。義並可知。
△三約真實性。
次明真實性中止觀門者。謂因前止行故。即知諸佛凈德唯是一心。即名為觀。復知諸佛凈心是眾生凈心。眾生凈心是諸佛凈心。無二無別。以無別故。即不心外觀佛凈心。以不心外覓佛心故。分別自滅。妄心既息。復知我心佛心本來一如。故名為止。此名真實性中止觀門也。
義亦可知。或問。此與上文染濁三性止觀為先後修耶。俱時修耶。有次第耶。不次第耶。須具修耶。不須具修耶。答曰。亦有先後亦可俱時。亦次第亦不次第。亦具修亦不具修。何以言之。前約染濁三性修止觀。是觀身實相念自佛三昧也。后約清凈三性修止觀。是觀佛實相念他佛三昧也
【現代漢語翻譯】 現代漢語譯本：然而想要進入大乘之門，必須勉力用意念觀想，了知一切法皆無實體。否則，若向心外尋求佛法，則將永遠背離解脫之道。
△二、依他起性
第二，依他起性止觀門：因為前述止門的原因，在此便能了知諸佛的清凈功德，皆是唯心所造，是虛幻權巧的示現。正因為並非沒有虛幻之相的緣起，所以清凈的作用得以圓滿顯現，以此酬報曠劫以來的熏習之因。又因為面對因緣而攝受教化，所以佛法的恩澤能夠沾溉細微的草木，以此表彰發起無邊感應的力量。這正是清凈心緣起寂靜而又恒常起用的道理。如此理解，就稱為觀門。依據此觀門而修習方便，就能了知清凈心所生起的自利利他的功德，具有作用卻又並非真實的作用，而是恒常寂靜的。如此理解，就稱為止門。這止和觀應當同時進行，也可以前後次第進行。
利根之人可以同時進行，鈍根之人前後進行也可以。其中的道理都可以理解。
△三、真實性
其次，闡明真實性止觀門：因為前述止行的緣故，便能了知諸佛的清凈功德，唯一是自心，這就稱為觀。進而了知諸佛的清凈心就是眾生的清凈心，眾生的清凈心就是諸佛的清凈心，沒有二樣，沒有差別。因為沒有差別，所以不在心外去觀察佛的清凈心。因為不在心外尋求佛心，所以分別妄念自然止息。妄心既然止息，便了知我的心和佛的心本來就是一體，所以稱為止。這稱為真實性止觀門。
其中的道理也可以理解。或者有人問：這與上文所說的染濁三性止觀，是先後修習呢？還是同時修習呢？有次第嗎？沒有次第嗎？必須全部修習嗎？不必全部修習嗎？回答說：也有先後，也可以同時；也有次第，也可以沒有次第；也可以全部修習，也可以不必全部修習。為什麼這麼說呢？前面所說的依染濁三性修止觀，是觀身實相念自佛三昧（samadhi，禪定）。後面所說的依清凈三性修止觀，是觀佛實相念他佛三昧（samadhi，禪定）。
【English Translation】 English version: However, if one wishes to enter the gate of Mahayana (大乘, Great Vehicle), one must strive to intentionally contemplate and realize that all dharmas (法, teachings/phenomena) are without substance. Otherwise, clinging to dharmas outside of the mind will forever deviate from the path of liberation.
△2. About Dependent Nature (依他性)
Secondly, the cessation-contemplation gate based on Dependent Nature: Because of the aforementioned cessation gate, one immediately knows that the pure virtues of all Buddhas are solely created by the mind, being illusory and expedient appearances. Precisely because there is no absence of illusory appearances arising from conditions, the pure function is able to manifest completely, demonstrating the requital for the causes accumulated over vast kalpas (劫, eons). Furthermore, because of responding to conditions to gather and transform beings, the grace of the Dharma is able to moisten even the finest grasses, expressing the power to evoke boundless responses. This is precisely the principle of the pure mind arising from conditions, being quiescent yet constantly functioning. Understanding it in this way is called the contemplation gate. By practicing expedient means based on this contemplation gate, one can know that the virtues of self-benefit and benefiting others, which arise from the pure mind, have function yet are not real functions, but are constantly quiescent. Understanding it in this way is called the cessation gate. This cessation and contemplation should be practiced simultaneously, or they can be practiced sequentially.
Those with sharp faculties can practice them simultaneously, while those with dull faculties can practice them sequentially. The meaning is readily understandable.
△3. About Perfected Nature (真實性)
Next, elucidating the cessation-contemplation gate based on Perfected Nature: Because of the aforementioned practice of cessation, one immediately knows that the pure virtues of all Buddhas are solely the one mind, which is called contemplation. Furthermore, one knows that the pure mind of all Buddhas is the pure mind of sentient beings, and the pure mind of sentient beings is the pure mind of all Buddhas, without two, without difference. Because there is no difference, one does not observe the pure mind of the Buddha outside of one's own mind. Because one does not seek the Buddha's mind outside of one's own mind, discriminating thoughts naturally cease. Since deluded mind has ceased, one knows that one's own mind and the Buddha's mind are originally one and the same, hence it is called cessation. This is called the cessation-contemplation gate based on Perfected Nature.
The meaning is also readily understandable. Someone might ask: Are these cessation and contemplation practices based on the three natures of defilement and turbidity practiced sequentially or simultaneously with the above? Is there an order or no order? Must they all be practiced or not? The answer is: There can be sequential or simultaneous practice; there can be order or no order; they can all be practiced or not. Why is this so? The aforementioned practice of cessation and contemplation based on the three natures of defilement and turbidity is the samadhi (三昧, concentration) of contemplating the true aspect of the body and being mindful of the Buddha within oneself. The latter practice of cessation and contemplation based on the three natures of purity is the samadhi (三昧, concentration) of contemplating the true aspect of the Buddha and being mindful of the Buddha outside oneself.
。若惟念自佛。則不須具修后三止觀。以染濁真實性中止行若成。習氣既盡。體證真如。自於清凈三性三無性法能通達故。若惟念他佛。則不須更修前三止觀。以清凈真實性中止行若成。我心佛心平等一如。不于染濁三性三無性法更生迷故。複次清凈分別性中止觀。即是約唯心念應化佛。清凈依他性中止觀。即是約唯心念法門佛。清凈真實性中止觀。即是約唯心念實相佛。亦可名自他俱念。不惟念他佛也。若泛論雙念自他佛者。則須具修二種三性止觀法門。于中復有先後俱時次及不次四義。言先後者。先約染濁分別性修。次約清凈分別性修。然後染依他凈依他。染真實凈真實。一一次第修之。不得越次也。言俱時者。具約十界分別性修。次約十界依他性修。次約十界真實性修。則染凈俱時無先後也。言次第者。如下斷得中辨。言不次者。上云唸唸之中三番並學。亦可例云染凈齊觀。又如下文所云位位俱行三止也。故知圓融行布橫豎包羅。頓漸俱收利鈍悉被。法門之妙無以加矣。
△三通簡六。初簡寂用之相。二簡生佛之名。三簡同異之義。四簡自他修益。五簡佛德實虛。六簡常住生滅。初中二。初約以修顯性。二約稱性起修。今初。
上來清凈三性中。初第一性中從觀入止。復從此止行入第二性中觀。復
【現代漢語翻譯】 現代漢語譯本：如果僅僅是念誦自佛（自身之佛性），那麼就不需要完全修習後面的三種止觀。因為在染濁真實性（受到污染的真實本性）中的止行如果能夠成就，習氣完全斷盡，就能體悟真如（事物的真實面貌），自然就能通達清凈三性（清凈的自性、法性、無自性）和三無性法（無自性性、無生無滅性、無染無凈性）。如果僅僅是念誦他佛（其他佛陀），那麼就不需要再修習前面的三種止觀。因為在清凈真實性（純凈的真實本性）中的止行如果能夠成就，我的心和佛的心平等無二，就不會再對染濁三性（受到污染的自性、法性、無自性）和三無性法（無自性性、無生無滅性、無染無凈性）產生迷惑。此外，清凈分別性（純凈的分別本性）中的止觀，就是指僅僅用心念誦應化佛（爲了適應不同眾生而示現的佛）；清凈依他性（純凈的依他本性）中的止觀，就是指僅僅用心念誦法門佛（宣說佛法的佛）；清凈真實性（純凈的真實本性）中的止觀，就是指僅僅用心念誦實相佛（體現事物真實面貌的佛）。也可以稱為自他俱念（同時唸誦自身佛和他佛），不只是唸誦他佛。如果泛泛地討論同時唸誦自身佛和他佛，那麼就需要完全修習兩種三性止觀法門。其中又有先後、俱時、次第以及不次第四種含義。所謂先後，就是先從染濁分別性（受到污染的分別本性）開始修習，然後從清凈分別性（純凈的分別本性）開始修習，然後是染濁依他性（受到污染的依他本性）、清凈依他性（純凈的依他本性），染濁真實性（受到污染的真實本性）、清凈真實性（純凈的真實本性），一次一次地按順序修習，不能越過順序。所謂俱時，就是同時修習十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的分別性（分別本性），然後修習十界的依他性（依他本性），然後修習十界的真實性（真實本性），這樣染凈同時進行，沒有先後。所謂次第，如下面斷得（斷除煩惱，獲得解脫）中所辨別的那樣。所謂不次第，上面說唸唸之中三番並學，也可以比照說染凈同時觀察。又如下文所說的位位俱行三止（在每一個階段都同時修習三種止）也是如此。所以說圓融行布（圓滿融合，有條不紊），橫豎包羅（全面涵蓋），頓漸俱收（頓悟漸悟都包含），利鈍悉被（利根鈍根都覆蓋），佛法的精妙沒有可以超越的了。 △三通簡六（通過三種方式來簡化六種情況）。第一是簡化寂用之相（寂靜和作用的相狀），第二是簡化生佛之名（眾生和佛的名號），第三是簡化同異之義（相同和不同的意義），第四是簡化自他修益（自身和他人的修行利益），第五是簡化佛德實虛（佛的功德是真實還是虛假），第六是簡化常住生滅（常住不變和生滅變化）。第一種情況分為兩部分。第一部分是憑藉修習來顯現本性，第二部分是憑藉符合本性的方式來開始修習。現在先說第一部分。 上面所說的清凈三性（純凈的自性、法性、無自性）中，最初的第一種性質是從觀進入止，又從這種止行進入第二種性質中的觀，又
【English Translation】 English version: If one only contemplates on one's own Buddha-nature (Zi Fo 自佛, one's own Buddha-nature), then it is not necessary to fully cultivate the latter three Samatha-Vipassana (Zhi Guan 止觀, cessation and contemplation). Because if the Samatha-Vipassana in the defiled and turbid True Nature (Ran Zhuo Zhen Shi Xing 染濁真實性, defiled and turbid True Nature) is accomplished, and the habitual tendencies are completely exhausted, one will realize Suchness (Zhen Ru 真如, the true aspect of reality). Naturally, one will be able to understand the pure Three Natures (Qing Jing San Xing 清凈三性, pure Three Natures: self-nature, dharma-nature, and no-self-nature) and the Three Non-natures (San Wu Xing Fa 三無性法, Three Non-natures: non-self-nature, non-arising-non-ceasing nature, and non-defiled-non-pure nature). If one only contemplates on other Buddhas (Ta Fo 他佛, other Buddhas), then it is not necessary to further cultivate the former three Samatha-Vipassana. Because if the Samatha-Vipassana in the pure True Nature (Qing Jing Zhen Shi Xing 清凈真實性, pure True Nature) is accomplished, my mind and the Buddha's mind are equal and one, and one will no longer be confused by the defiled and turbid Three Natures (Ran Zhuo San Xing 染濁三性, defiled and turbid Three Natures: self-nature, dharma-nature, and no-self-nature) and the Three Non-natures (San Wu Xing Fa 三無性法, Three Non-natures: non-self-nature, non-arising-non-ceasing nature, and non-defiled-non-pure nature). Furthermore, the Samatha-Vipassana in the pure Discriminatory Nature (Qing Jing Fen Bie Xing 清凈分別性, pure Discriminatory Nature) refers to contemplating the manifested Buddha (Ying Hua Fo 應化佛, Buddha manifested to adapt to different beings) with only the mind; the Samatha-Vipassana in the pure Dependent Nature (Qing Jing Yi Ta Xing 清凈依他性, pure Dependent Nature) refers to contemplating the Dharma-gate Buddha (Fa Men Fo 法門佛, Buddha who expounds the Dharma) with only the mind; the Samatha-Vipassana in the pure True Nature (Qing Jing Zhen Shi Xing 清凈真實性, pure True Nature) refers to contemplating the Reality-aspect Buddha (Shi Xiang Fo 實相佛, Buddha who embodies the true aspect of reality) with only the mind. It can also be called contemplating both oneself and others (Zi Ta Ju Nian 自他俱念, contemplating both oneself and others), not just contemplating other Buddhas. If one broadly discusses contemplating both oneself and other Buddhas simultaneously, then one needs to fully cultivate the two types of Three Natures Samatha-Vipassana Dharma-gates. Among them, there are four meanings: sequential, simultaneous, gradual, and non-sequential. Sequential means first cultivating the defiled and turbid Discriminatory Nature (Ran Zhuo Fen Bie Xing 染濁分別性, defiled and turbid Discriminatory Nature), then cultivating the pure Discriminatory Nature (Qing Jing Fen Bie Xing 清凈分別性, pure Discriminatory Nature), then the defiled Dependent Nature (Ran Zhuo Yi Ta Xing 染濁依他性, defiled Dependent Nature) and the pure Dependent Nature (Qing Jing Yi Ta Xing 清凈依他性, pure Dependent Nature), the defiled True Nature (Ran Zhuo Zhen Shi Xing 染濁真實性, defiled True Nature) and the pure True Nature (Qing Jing Zhen Shi Xing 清凈真實性, pure True Nature), cultivating them one by one in order, without skipping any order. Simultaneous means simultaneously cultivating the Discriminatory Nature (Fen Bie Xing 分別性, Discriminatory Nature) of the ten realms (Shi Jie 十界, ten realms: hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas), then cultivating the Dependent Nature (Yi Ta Xing 依他性, Dependent Nature) of the ten realms, then cultivating the True Nature (Zhen Shi Xing 真實性, True Nature) of the ten realms, so that defilement and purity occur simultaneously without any sequence. Gradual means as distinguished in the section on cutting off and attaining (Duan De 斷得, cutting off afflictions and attaining liberation) below. Non-sequential means that the above says learning all three at once in every thought, which can also be compared to observing defilement and purity simultaneously. Also, the three Samatha (San Zhi 三止, three cessations) practiced simultaneously in every stage, as mentioned below, is also like this. Therefore, it is known that the perfect and harmonious practice is well-organized, encompassing everything horizontally and vertically, including both sudden and gradual approaches, and benefiting both sharp and dull faculties. The subtlety of the Dharma-gate is unsurpassed. △Three Generalizations Simplify Six (San Tong Jian Liu 三通簡六, Three Generalizations Simplify Six). The first is to simplify the aspects of stillness and function (Ji Yong Zhi Xiang 寂用之相, aspects of stillness and function), the second is to simplify the names of sentient beings and Buddhas (Sheng Fo Zhi Ming 生佛之名, names of sentient beings and Buddhas), the third is to simplify the meaning of sameness and difference (Tong Yi Zhi Yi 同異之義, meaning of sameness and difference), the fourth is to simplify the benefits of self and other cultivation (Zi Ta Xiu Yi 自他修益, benefits of self and other cultivation), the fifth is to simplify the reality or emptiness of Buddha's virtues (Fo De Shi Xu 佛德實虛, reality or emptiness of Buddha's virtues), and the sixth is to simplify permanence and impermanence (Chang Zhu Sheng Mie 常住生滅, permanence and impermanence). The first situation is divided into two parts. The first part is to reveal the nature through cultivation, and the second part is to begin cultivation in a way that conforms to the nature. Now, let's talk about the first part. In the above-mentioned pure Three Natures (Qing Jing San Xing 清凈三性, pure Three Natures: self-nature, dharma-nature, and no-self-nature), the initial first nature is entering cessation from contemplation, and from this practice of cessation entering the contemplation in the second nature, and again
從此觀入止。復從此止入第三性中觀。復從此觀入止。故得我心佛心平等一如。即是一轍入修滿足。復以大悲方便。發心已來熏習心故。即于定中起用繁興。無事而不作。無相而不為。法界大用無障無礙。即名出修也。用時寂。寂時用。即是雙現前也。
一轍入修滿足。謂唸佛三昧。始從應化。終至法身。托外義成唯心觀。立是心作佛。是心是佛。自性究竟圓顯也。此為根本智大寂靜止門。復以大悲方便熏習力故大用繁興。即是差別智。法界常然。大用之門用寂寂用。說有先後體無先後。故名雙現前也。
△二約稱性起修。
乃至即時凡夫亦得作如是寂用雙修。此義云何。謂知一切法有即非有。即是用時常寂。非有而有不無似法。即名寂時常用。是故色即是空非色滅空也。
色即是空。有即非有。法界法爾本性寂義也。非色滅空。不無似法。法界法爾本性用義也。繇此性具寂用。本自不前不後。故照性成修。始從名字。終於究竟。無時不雙現前。何俟成佛之後方名雙現前哉。
△二簡生佛之名。
問曰。既言佛心眾生心無二無別。云何說有佛與眾生之異名。答曰。心體是同。復有無障礙別性。以有別性故。得受無始已來我執熏習。以有熏力別故。心性依熏現有別相。以約此我執
【現代漢語翻譯】 現代漢語譯本 從此觀想（Vipassanā）進入止（Samatha）的境界。又從此止的境界進入第三性的中觀（Madhyamaka）智慧。又從此中觀智慧進入止的境界。因此，我的心與佛的心平等無二，完全一致。這就是通過一條道路進入修行圓滿的境界。再以大悲（Mahākaruṇā）的方便，從發菩提心（Bodhicitta）以來不斷熏習自己的心，因此在禪定（Samādhi）中生起種種作用，沒有什麼事情不能做，沒有什麼形象不能顯現。法界（Dharmadhātu）的廣大作用沒有阻礙，沒有障礙。這就叫做從修行中出來。運用時保持寂靜，寂靜時又能運用，這就是寂靜和運用同時顯現。
通過一條道路進入修行圓滿的境界，指的是念佛三昧（Buddha-smṛti-samādhi）。開始於應化身（Nirmāṇakāya），最終達到法身（Dharmakāya）。依託外在的意義成就唯心觀（Cittamatra），建立『是心作佛，是心是佛』的觀念，自性（Svabhāva）得到究竟圓滿的顯現。這是根本智（Mūlajñāna）的大寂靜止門。再以大悲方便的熏習力量，生起廣大的作用，這就是差別智（Pṛthagjanajñāna）。法界本來如此，廣大的作用之門，運用和寂靜同時存在。雖然說有先後，但本體沒有先後，所以叫做寂靜和運用同時顯現。
二、約稱性起修
乃至即使是凡夫（Pṛthagjana），也能做到這樣寂靜和運用同時修行。這是什麼意思呢？就是說，知道一切法（Dharma）有即非有，這就是運用時常保持寂靜。非有而有，並非沒有相似的法，這就叫做寂靜時常有運用。所以，色（Rūpa）即是空（Śūnyatā），不是色滅了才是空。
色即是空，有即非有，是法界本來就具有的寂靜的本性。非色滅空，不無似法，是法界本來就具有的運用的本性。由於這個本性具有寂靜和運用，本來就沒有先後，所以依照本性成就修行，從名字開始，到最終究竟，沒有哪個時候不是寂靜和運用同時顯現的。何必等到成佛之後才叫做寂靜和運用同時顯現呢？
二、簡生佛之名
問：既然說佛的心和眾生的心沒有兩個，沒有差別，為什麼又說有佛和眾生的不同名稱呢？答：心的本體是相同的，但又有無障礙的差別性。因為有差別性，所以會受到從無始以來我執（Atmagraha）的熏習。因為有熏習力量的差別，心性（Citta）依據熏習而顯現有差別的相。因為依據這個我執。
【English Translation】 English version From this contemplation (Vipassanā), enter into the state of cessation (Samatha). Again, from this state of cessation, enter into the Madhyamaka (Middle Way) wisdom of the third nature. Again, from this contemplation, enter into the state of cessation. Therefore, my mind and the Buddha's mind are equal and identical. This is entering into the complete cultivation through one path. Furthermore, with the expedient of great compassion (Mahākaruṇā), due to the habitual influence of the mind since the arising of Bodhicitta (awakening mind), various functions arise in Samādhi (meditative absorption). There is nothing that cannot be done, and no form that cannot be manifested. The great function of the Dharmadhātu (Dharma Realm) is unobstructed and unimpeded. This is called emerging from cultivation. When functioning, it is still; when still, it functions. This is the simultaneous manifestation of both.
Entering into complete cultivation through one path refers to Buddha-smṛti-samādhi (Buddha Recolleciton Samadhi). Beginning from the Nirmāṇakāya (Transformation Body) and ultimately reaching the Dharmakāya (Dharma Body). Relying on external meaning to accomplish the Cittamatra (Mind-Only) view, establishing the concept of 'This mind makes Buddha, this mind is Buddha,' the Svabhāva (own-being) is ultimately and completely revealed. This is the great stillness gate of Mūlajñāna (Fundamental Wisdom). Furthermore, due to the power of habitual influence of great compassion, great functions arise extensively. This is Pṛthagjanajñāna (Differentiated Wisdom). The Dharmadhātu is always naturally the gate of great function, functioning and stillness exist simultaneously. Although there is said to be a sequence, the essence has no sequence, so it is called the simultaneous manifestation of both.
△2. Relying on the Nature to Initiate Cultivation
Even ordinary beings (Pṛthagjana) can practice both stillness and function simultaneously. What does this mean? It means knowing that all Dharmas (phenomena) are existent yet non-existent. This is constant stillness while functioning. Non-existent yet existent, not without similar Dharmas. This is called constant function while still. Therefore, Rūpa (form) is Śūnyatā (emptiness); it is not that form ceases and then there is emptiness.
Form is emptiness, existence is non-existence, which is the naturally inherent stillness of the Dharmadhātu. It is not that form ceases and then there is emptiness, not without similar Dharmas, which is the naturally inherent function of the Dharmadhātu. Because this nature possesses both stillness and function, originally without before or after, therefore, illuminating the nature accomplishes cultivation, from the beginning of the name to the ultimate completion, there is no time when stillness and function are not simultaneously manifested. Why wait until after becoming a Buddha to call it the simultaneous manifestation of both?
△2. Distinguishing the Names of Sentient Beings and Buddhas
Question: Since it is said that the mind of the Buddha and the mind of sentient beings are not two, without difference, why are there different names of Buddha and sentient beings? Answer: The essence of the mind is the same, but there is also the distinct nature of non-obstruction. Because there is a distinct nature, it is subject to the habitual influence of Atmagraha (self-grasping) from beginningless time. Because there is a difference in the power of habitual influence, the Citta (mind) manifests different appearances based on the habitual influence. Because of this self-grasping.
之相故。說佛與眾生二名之異也。
同不障別。別不礙同。故名無障礙別性。余可知。
△三簡同異之義。
問曰。諸佛既離我執。云何得有十方三世佛別也。答曰。若離我執證得心體平等之時。實無十方三世之異。但本在因地未離執時。各別發願。各修凈土。各化眾生。如是等業差別不同熏于凈心。心性依別熏之力故。現此十方三世諸佛依正二報相別。非謂真如之體有此差別之相。以是義故。一切諸佛常同常別。古今法爾。是故經言。文殊法常爾。法王唯一法。一切無礙人。一道出生死。一切諸佛身。唯是一法身。此即同異雙論。若一向唯同無別者。何故經言。一切諸佛身。一切無礙人。若一向唯別不同者。何故經言。唯是一法身。一道出生死。以是義故。真心雖復平等而復具有差別之性。若解明鏡一質即具眾像之性者。則不迷法界法門。
△四簡自他修益又二。初明益。二釋疑。今初。
問曰。真心有差別性故。佛及眾生各異不同。真心體無二故。一切凡聖唯一法身者。亦應有別性故。他修我不修。體是一故。他修我得道。答曰。有別義故。他修非我修。體是一故。修不修平等。雖然。若解此體同之義者。他所修德亦有益己之能。是故經言。菩薩若知諸佛所有功德即是己功德者。
【現代漢語翻譯】 現代漢語譯本： 『之相故』，這是爲了說明佛與眾生二者名稱上的差異。
『同不障別，別不礙同』，所以稱為無障礙別性。其餘部分可以依此類推理解。
△三、簡別同異的意義。
問：諸佛既然已經脫離了我執（對自我的執著），為什麼還會有十方三世（指過去、現在、未來所有方向和時間）諸佛的差別呢？ 答：如果脫離了我執，證得了心體平等的時候，實際上沒有十方三世的差別。但是，原本在因地（修行的初始階段）還沒有脫離我執的時候，各自發愿，各自修習凈土，各自教化眾生，像這樣的業力差別不同，熏習在清凈的心上。心性依靠這種差別熏習的力量，顯現出十方三世諸佛的依報（生存環境）和正報（自身果報）的差別相。這並不是說真如（宇宙萬物的本源）的本體有這些差別的相狀。因為這個緣故，一切諸佛常同常別，自古至今都是如此。所以經書上說：『文殊法常爾（文殊菩薩的法門向來如此），法王唯一法（諸佛所證的法只有一個），一切無礙人（一切證得無礙智慧的人），一道出生死（都通過同一條道路脫離生死輪迴）。一切諸佛身，唯是一法身（一切諸佛的身體，唯一是法身）。』這便是同時論述了同與異。如果只是一味地相同而沒有差別，為什麼經書上說：『一切諸佛身，一切無礙人』？如果只是一味地差別而不同，為什麼經書上說：『唯是一法身，一道出生死』？因為這個緣故，真心雖然平等，卻又具有差別的性質。如果理解了明鏡的本質只有一個，卻能映現出各種影像的性質，就不會迷惑於法界（宇宙萬法）的法門。
△四、簡別自修與他修的利益，又分為兩部分：一是說明利益，二是解釋疑問。現在先說利益。
問：真心有差別性，所以佛和眾生各有不同。真心本體沒有差別，所以一切凡夫和聖人只有一個法身。那麼，也應該因為有差別性，他人修行我不修行；因為本體是一樣的，他人修行我也可以得道？ 答：因為有差別的意義，所以他人修行不是我修行；因為本體是一樣的，所以修行與不修行在本體上是平等的。雖然如此，如果理解了這本體相同的意義，他人所修的功德也有利益自己的能力。所以經書上說：『菩薩如果知道諸佛所有的功德就是自己的功德。』
【English Translation】 English version: '之相故 (zhī xiàng gù)' [therefore, the aspect of], this is to explain the difference in names between Buddhas and sentient beings.
'同不障別 (tóng bù zhàng bié), 別不礙同 (bié bù ài tóng)' [sameness does not obstruct difference, difference does not hinder sameness], therefore it is called unobstructed distinct nature. The rest can be understood by analogy.
△3. Discriminating the meaning of sameness and difference.
Question: Since all Buddhas have abandoned ego-attachment (執, zhí) [clinging to a self], how can there be differences among the Buddhas of the ten directions and three times (十方三世, shí fāng sān shì) [past, present, and future in all directions]? Answer: If one abandons ego-attachment and attains the equality of the mind-essence, there is actually no difference between the ten directions and three times. However, originally, in the causal stage (因地, yīn dì) [the initial stage of practice] before abandoning attachment, each made separate vows, each cultivated pure lands, and each transformed sentient beings. Such differences in karma (業, yè) [actions] imprint upon the pure mind. The mind-nature, relying on the power of these distinct imprints, manifests the differences in the environment (依報, yī bào) [the support retribution] and the personal reward (正報, zhèng bào) [the proper retribution] of the Buddhas of the ten directions and three times. This does not mean that the essence of True Thusness (真如, zhēn rú) [the ultimate reality] has these different aspects. Because of this meaning, all Buddhas are always the same and always different, as it has always been. Therefore, the sutra says: '文殊法常爾 (Wénshū fǎ cháng ěr) [Mañjuśrī's Dharma is always thus], 法王唯一法 (fǎ wáng wéi yī fǎ) [the Dharma King has only one Dharma], 一切無礙人 (yīqiè wú ài rén) [all unobstructed beings], 一道出生死 (yī dào chū shēngsǐ) [emerge from birth and death through one path]. 一切諸佛身，唯是一法身 (Yīqiè zhū fó shēn, wéi shì yī fǎshēn) [All Buddhas' bodies are only one Dharma body].' This discusses both sameness and difference. If it were only sameness without difference, why does the sutra say: '一切諸佛身，一切無礙人 (Yīqiè zhū fó shēn, yīqiè wú ài rén) [All Buddhas' bodies, all unobstructed beings]'? If it were only difference without sameness, why does the sutra say: '唯是一法身，一道出生死 (Wéi shì yī fǎshēn, yī dào chū shēngsǐ) [Only one Dharma body, emerge from birth and death through one path]'? Because of this meaning, although the true mind is equal, it also possesses the nature of difference. If one understands that the essence of a clear mirror is one, yet it possesses the nature of reflecting all images, then one will not be confused by the Dharma doors of the Dharma realm (法界, fǎ jiè) [the universe and all its phenomena].
△4. Discriminating the benefits of self-cultivation and others' cultivation, further divided into two parts: first, explaining the benefits; second, explaining the doubts. Now, first, explaining the benefits.
Question: Because the true mind has the nature of difference, Buddhas and sentient beings are different. Because the essence of the true mind is without difference, all ordinary beings and sages have only one Dharma body. Then, should it also be that because there is a nature of difference, others cultivate and I do not cultivate; because the essence is the same, others cultivate and I can attain the Way? Answer: Because there is a meaning of difference, others' cultivation is not my cultivation; because the essence is the same, cultivation and non-cultivation are equal in essence. However, if one understands the meaning of this shared essence, the merits cultivated by others also have the ability to benefit oneself. Therefore, the sutra says: '菩薩若知諸佛所有功德即是己功德者 (Púsà ruò zhī zhū fó suǒyǒu gōngdé jí shì jǐ gōngdé zhě) [If a Bodhisattva knows that all the merits of all Buddhas are their own merits].'
是為奇特之法。又復經言。與一切菩薩同一善根藏。是故行者當知。諸佛菩薩二乘聖人凡夫天人等所作功德。皆是己之功德。是故應當隨喜。
答中先以修不修平等明體是一。所以破其他修我得之執。次復勸修隨喜功德。若能于凡聖功德深生隨喜。則他修我得之義亦成。蓋能解體同即是妙慧。唸唸隨喜破嫉妒障即是妙行。慧行兩具即非一向倚他覓道者矣。
△二釋疑。
問曰。若爾。一切凡夫皆應自然得道。答曰。若此真心唯有同義者。可不須修行藉他得道。又亦即無自他身相之別。真如既復有異性義故。得有自他之殊者。寧須一向倚他覓道。但可自修功德。復知他之所修即是己德故。迭相助成。乃能殊勝速疾得道。何得全倚他也。又復須知。若但自修。不知他之所修即是己有者。復不得他益。即如窮子不知父是己父財是己財故。二十餘年受貧窮苦止宿草菴。則其義也。是故藉因托緣速得成辨。若但獨求不假他者。止可但得除糞之價。
答中先明不得全倚他修。次明必須知他即己。文義可知。然此自他修益須約四句。一者惟求于自不假於他則成二乘。以不達自他同體故。二者惟倚於他不求于自則成人天。亦不知自他同體故。三者自既不修亦不求他則常在三塗。以因緣俱沒故。四者知他即自深
【現代漢語翻譯】 現代漢語譯本：這是奇特之法。《經》中又說，與一切菩薩擁有同一善根藏。因此修行者應當明白，諸佛、菩薩、二乘聖人、凡夫、天人等所作的功德，都是自己的功德。所以應當隨喜。
回答中，首先用修與不修的平等來闡明本體是一，以此破除認為修行只能由自己獲得的執念。其次勸人修習隨喜功德。如果能對凡夫和聖人的功德深生隨喜，那麼他人修行我亦得益的道理也就成立了。能夠理解本體相同即是妙慧，唸唸隨喜破除嫉妒障礙即是妙行。智慧和行動兼備，就不是一味依靠他人來尋求道的人了。
△二、解釋疑問。
問：如果這樣，一切凡夫都應該自然得道了。 答：如果這個真心只有同一的意義，那麼可以不需要修行，依靠他人得道。而且也沒有自他身相的區別。真如既然還有差異性的意義，所以才會有自他的區別。難道需要一味依靠他人來尋求道嗎？只要自己修習功德，又知道他人所修的功德就是自己的功德，互相幫助成就，才能殊勝快速地得道。怎麼能完全依靠他人呢？又要知道，如果只是自己修行，不知道他人所修的功德就是自己所擁有的，也得不到他人的利益。就像窮人不知道父親是自己的父親，財產是自己的財產，二十多年來受貧窮之苦，只能住在草菴里一樣。所以憑藉因緣，依託外力，才能快速成就。如果只是獨自尋求，不借助他人，只能得到除糞的價值。
回答中，先說明不能完全依靠他人修行，其次說明必須知道他人即是自己。文義可以理解。然而這種自他修行的利益需要用四句來概括：一者，只求自己，不借助他人，就會成為二乘（Sravaka and Pratyekabuddha）。因為不明白自他同體的道理。二者，只依靠他人，不求自己，就會成為人天。也是因為不知道自他同體的道理。三者，自己既不修行，也不求助於他人，就會常在三塗（Three Evil Realms）。因為因緣都消失了。四者，知道他人即是自己，深刻
【English Translation】 English version: This is a unique Dharma (law/teaching). Furthermore, the Sutra (Buddhist scripture) states, 'Sharing the same treasury of good roots with all Bodhisattvas (enlightened beings).' Therefore, practitioners should understand that the merits and virtues performed by all Buddhas (enlightened ones), Bodhisattvas, Two Vehicles (Sravaka and Pratyekabuddha), sages, ordinary people, Devas (gods), and humans are all their own merits and virtues. Therefore, one should rejoice in them.
In the answer, first, the equality of cultivation and non-cultivation is used to clarify that the essence is one, thereby dispelling the attachment that cultivation can only be obtained by oneself. Secondly, it encourages the cultivation of rejoicing in merits and virtues. If one can deeply rejoice in the merits and virtues of ordinary people and sages, then the principle that 'others cultivate, and I also benefit' is established. Being able to understand that the essence is the same is wonderful wisdom; constantly rejoicing and breaking through the obstacles of jealousy is wonderful action. With both wisdom and action, one is not someone who relies solely on others to seek the path.
△2. Explaining Doubts.
Question: If that's the case, all ordinary people should naturally attain enlightenment. Answer: If this true mind only has the meaning of sameness, then it may not be necessary to cultivate and rely on others to attain enlightenment. Moreover, there would be no distinction between self and others. Since Suchness (Tathata) also has the meaning of difference, there is a distinction between self and others. Is it necessary to rely solely on others to seek the path? One only needs to cultivate merits and virtues oneself, and also know that the merits and virtues cultivated by others are one's own merits and virtues, helping each other to achieve, and then one can attain enlightenment quickly and excellently. How can one rely entirely on others? Furthermore, one must know that if one only cultivates oneself and does not know that the merits and virtues cultivated by others are one's own, one will not receive the benefits of others. It is like a poor man who does not know that his father is his father and that his wealth is his wealth, suffering poverty for more than twenty years and only living in a thatched hut. Therefore, by relying on causes and conditions and relying on external forces, one can quickly achieve. If one only seeks alone and does not rely on others, one can only obtain the value of removing dung.
In the answer, it is first clarified that one cannot rely entirely on others for cultivation, and secondly, it is clarified that one must know that others are oneself. The meaning of the text is understandable. However, the benefits of this self-other cultivation need to be summarized in four sentences: First, only seeking oneself and not relying on others will lead to becoming a Two Vehicle (Sravaka and Pratyekabuddha). Because one does not understand the principle of self-other being the same. Second, only relying on others and not seeking oneself will lead to becoming humans and Devas (gods). Also because one does not know the principle of self-other being the same. Third, if one neither cultivates oneself nor seeks help from others, one will always be in the Three Evil Realms (Three Evil Realms). Because the causes and conditions have disappeared. Fourth, knowing that others are oneself, deeply
生隨喜則速成佛道。以藉因托緣故。
△五簡佛德實虛又二。初示德相。二簡實虛。今初。
問曰。上言諸佛凈德者有幾種。答曰。略言有其二種。一者自利。二者利他。自利之中復有三種。一者法身。二者報身。三者凈土。利他之中復有二種。一者順化。二者違化。順化之中有其二種。一者應身及摩㝹摩化身。二者凈土及雜染土。此是諸佛凈德。
法報二身約能依言。凈土約所依言。理實能所不二。為令眾生得四益故分別言之。法身者所顯自性清凈理體也。報身者所成一心三智四智及常樂我凈無量功德法聚也。凈土者所依理智功德之性即是三德秘藏也。順化現佛身。違化現雜趣身。應身有勝有劣。勝依凈土。劣依雜染。摩㝹摩亦云摩奴末那。此翻意生身。又翻意成身也。
△二簡實虛又二。初約修正簡。二約性例簡。今初。
問曰。利他之德對緣施設。權現巧便可言無實。唯是虛相有即非有。自利之德即是法報二身圓覺大智。顯理而成常樂我凈。云何說言有即非有。答曰。自利之德實是常樂我凈不遷不變。正以顯理而成故。故得如是。復正以顯理而成故。即是心性緣起之用。然用無別用。用全是心。心無別心。心全是用。是故以體體用有即非有。唯是一心而不廢常用。以用用體非有
【現代漢語翻譯】 現代漢語譯本：隨喜功德能迅速成就佛道，因為這是藉助因緣的力量。
△五、簡別佛的功德是真實還是虛妄，分為兩部分。首先，展示功德的相狀。其次，簡別真實與虛妄。現在是第一部分。
問：上面所說的諸佛清凈功德有幾種？答：簡略地說，有兩種。一是自利，二是利他。自利之中又有三種：一是法身（Dharmakaya，佛的法性之身），二是報身（Sambhogakaya，佛的報償之身），三是凈土（Buddhaksetra，清凈的國土）。利他之中有兩種：一是順化，二是違化。順化之中又有兩種：一是應身（Nirmanakaya，佛的化身）及摩㝹摩化身（Manomayakaya，意生身或意成身），二是凈土及雜染土。這些是諸佛的清凈功德。
法身和報身是從能依的角度來說的，凈土是從所依的角度來說的。實際上，能依和所依不是二元的。爲了讓眾生獲得四種利益，所以才分別說明。法身是所顯現的自性清凈的理體。報身是所成就的一心三智、四智以及常樂我凈無量功德的聚集。凈土是所依的理智功德之性，也就是三德秘藏。順化時顯現佛身，違化時顯現雜趣身。應身有殊勝和低劣之分，殊勝的應身依于凈土，低劣的應身依于雜染土。摩㝹摩，也寫作摩奴末那（Manomayakaya），翻譯為意生身，也翻譯為意成身。
△二、簡別真實與虛妄，分為兩部分。首先，從修正的角度來簡別。其次，從自性的角度來類比簡別。現在是第一部分。
問：利他的功德是針對因緣而設立的，權巧方便的示現可以說是不真實的，只是虛幻的相，說有即非有。自利的功德是法身和報身，是圓滿覺悟的大智慧，顯現真理而成就常樂我凈，為什麼說有即非有呢？答：自利的功德確實是常樂我凈，不遷變不變異的。正因為顯現真理而成就，所以才能如此。又正因為顯現真理而成就，所以就是心性緣起的作用。然而作用沒有獨立的作用，作用完全是心。心沒有獨立的心，心完全是作用。因此，從體和體用的角度來說，有即非有，唯一是真心而不廢棄常用。從作用和用體的角度來說，非有。
【English Translation】 English version: Rejoicing in merit quickly leads to the attainment of Buddhahood, as it relies on the power of causes and conditions.
△5. Discriminating whether the Buddha's virtues are real or illusory, in two parts. First, showing the characteristics of the virtues. Second, discriminating between real and illusory. Now is the first part.
Question: How many kinds of pure virtues of the Buddhas are mentioned above? Answer: Briefly speaking, there are two kinds. The first is self-benefit, and the second is benefiting others. Among self-benefit, there are three kinds: the first is Dharmakaya (法身, the Dharma-body of the Buddha), the second is Sambhogakaya (報身, the Reward-body of the Buddha), and the third is Buddhaksetra (凈土, the pure land). Among benefiting others, there are two kinds: the first is adaptation, and the second is non-adaptation. Among adaptation, there are two kinds: the first is Nirmanakaya (應身, the Transformation-body of the Buddha) and Manomayakaya (摩㝹摩化身, the mind-made body), and the second is the pure land and the defiled land. These are the pure virtues of the Buddhas.
Dharmakaya and Sambhogakaya are spoken of from the perspective of that which is relied upon, and the pure land is spoken of from the perspective of that which relies. In reality, that which relies and that which is relied upon are not two. In order to allow sentient beings to obtain four benefits, they are explained separately. The Dharmakaya is the self-nature pure principle that is manifested. The Sambhogakaya is the accumulation of the one mind's three wisdoms, four wisdoms, and the immeasurable merits of permanence, bliss, self, and purity. The pure land is the nature of principle, wisdom, and merit that is relied upon, which is the secret treasury of the three virtues. In adaptation, the Buddha-body is manifested; in non-adaptation, the bodies of various realms are manifested. The Nirmanakaya has superior and inferior forms. The superior relies on the pure land, and the inferior relies on the defiled land. Manomayakaya (摩㝹摩), also written as Manomana, is translated as the mind-born body or the mind-made body.
△2. Discriminating between real and illusory, in two parts. First, discriminating from the perspective of cultivation. Second, discriminating by analogy from the perspective of nature. Now is the first part.
Question: The virtues of benefiting others are established in response to conditions, and the skillful means of expedient manifestation can be said to be unreal, merely illusory appearances, 'being' yet not 'being'. The virtues of self-benefit are the Dharmakaya and Sambhogakaya, the great wisdom of perfect enlightenment, manifesting principle and accomplishing permanence, bliss, self, and purity. Why is it said that 'being' is yet not 'being'? Answer: The virtues of self-benefit are indeed permanent, blissful, self, and pure, unmoving and unchanging. Precisely because they manifest principle and are accomplished, they are thus. And precisely because they manifest principle and are accomplished, they are the function of the arising of mind-nature based on conditions. However, function has no separate function; function is entirely mind. Mind has no separate mind; mind is entirely function. Therefore, from the perspective of essence and the function of essence, 'being' is yet not 'being', it is solely the true mind without abandoning common function. From the perspective of function and the essence of function, it is 'not being'.
即有。熾然法界而不妨常寂。寂即是用名為觀門。用即是寂名為止行。此即一體雙行。但為令學者泯相入寂故。所以先後別說止觀之異。非謂佛德有其遷變。
顯理而成則全體是理。故得名有。復以顯理而成則成無別成元只是理。故即非有也。但眾生無始以來執有情重。今欲令學者泯相入寂。故先說止后說觀耳。本自一體雙行。何嘗有遷變哉。
△二約性例簡。
又複色即是空名之為止。空非滅色目之為觀。世法尚爾。何況佛德而不得常用常寂者哉。
世間色法尚自即止即觀。法爾性具寂用之理。何況佛德乃稱性成修全修顯性者。豈令寂用有異體哉。約寂則有而非有。約用則非有而有。夫復何疑。
△六簡常住生滅。
問曰。佛德有即非有。不妨常住者。眾生亦有即非有。應不妨不滅。答曰。佛德即理顯以成順用故。所以常住。眾生即理隱以成違用故。所以生滅。常住之德雖有即非有。而復非有而有。故不妨常住。生滅之用亦雖有即非有。而復非有而有。故不妨生滅也。此約清凈三性以明止觀體狀竟。
止觀體狀中總標及別釋竟。
△三總結。
第三番體狀竟也。
或問。此止觀體狀與十乘觀法為同爲異。答曰。十乘觀法兼被三根。今此法門為上根說
【現代漢語翻譯】 現代漢語譯本： 即是『有』。熾盛的法界（Dharmadhatu，一切法的總稱）不妨礙其常恒寂靜的本性。寂靜即是『用』，名為觀門（Vipassanā-dvāra，內觀之門）。『用』即是寂靜，名為止行（Śamatha-caryā，止的修行）。這即是一體兩面同時執行。只是爲了讓學者泯除表相而入于寂靜，所以才先後分別說明止和觀的差異，並非說佛的功德有任何遷變。 顯現真理而成就，則全體都是真理，所以得名為『有』。又因為顯現真理而成就，則成就『無』與成就『元』都只是真理，所以說『即非有』。只是眾生無始以來執著于『有』的情形嚴重，現在想要讓學者泯除表相而入于寂靜，所以先說止而後說觀罷了。本來就是一體兩面同時執行，何曾有過遷變呢？ 又，色（Rūpa，物質現象）即是空（Śūnyatā，空性），稱之為『止』。空並非滅絕了色才稱之為『觀』。世間法尚且如此，何況佛的功德而不能常用常寂呢？ 世間的色法尚且自身就是止就是觀，法爾如是地具備寂靜和作用的道理。何況佛的功德是稱合自性而成就修行，完全通過修行來顯現自性呢？難道會令寂靜和作用有不同的本體嗎？從寂靜來說，『有』卻不是實有；從作用來說，『非有』卻又是『有』。還有什麼可懷疑的呢？ 問：佛的功德『有』即『非有』，不妨礙其常住，那麼眾生的『有』即『非有』，應該不妨礙其不滅？答：佛的功德是顯現真理而成就順應（法性）的作用，所以常住。眾生是真理隱沒而成就違逆（法性）的作用，所以生滅。常住的功德雖然『有』即『非有』，卻又是『非有』而『有』，所以不妨礙其常住。生滅的作用也雖然『有』即『非有』，卻又是『非有』而『有』，所以不妨礙其生滅。這是從清凈三性（Tri-svabhāva，三種自性）來說明止觀的體狀。 止觀體狀中，總標和分別解釋完畢。 第三番體狀結束。 或者有人問：這止觀體狀與十乘觀法（Daśa-yāna-vipassanā，十乘觀法）是相同還是不同？答：十乘觀法兼顧上中下三根（Trīṇi-indriyāṇi，三種根器）的眾生，現在這個法門是為上根（Agra-indriya，上等根器）的人說的。
【English Translation】 English version: It is 'existence'. The blazing Dharmadhatu (the totality of all phenomena) does not hinder its constant and tranquil nature. Tranquility is 'function', called the Vipassanā-dvāra (the gate of insight). 'Function' is tranquility, called the Śamatha-caryā (the practice of calming). This is the simultaneous operation of two aspects of one entity. It is only to allow scholars to eliminate appearances and enter tranquility that the differences between Śamatha and Vipassanā are explained separately, not to say that the Buddha's virtues have any change. Manifesting the principle and achieving it means the whole is the principle, so it is named 'existence'. Moreover, because manifesting the principle and achieving it means that achieving 'non-existence' and achieving 'origin' are just the principle, so it is said 'is not existence'. It is just that sentient beings have been attached to 'existence' since beginningless time, and now wanting to allow scholars to eliminate appearances and enter tranquility, so first Śamatha is spoken and then Vipassanā. Originally, it was the simultaneous operation of two aspects of one entity, how could there be any change? Furthermore, Rūpa (material phenomena) is Śūnyatā (emptiness), which is called 'Śamatha'. Emptiness is not extinguishing Rūpa to be called 'Vipassanā'. Even worldly dharmas are like this, let alone the Buddha's virtues that cannot be constantly used and constantly tranquil? Even worldly Rūpa is itself Śamatha and Vipassanā, naturally possessing the principle of tranquility and function. How much more so the Buddha's virtues, which are achieving cultivation in accordance with nature, and fully manifesting nature through cultivation? How could tranquility and function have different entities? From the perspective of tranquility, 'existence' is not truly existent; from the perspective of function, 'non-existence' is 'existence'. What more is there to doubt? Question: The Buddha's virtues 'existence' is 'non-existence', which does not hinder its permanence, then sentient beings' 'existence' is 'non-existence', which should not hinder its non-extinction? Answer: The Buddha's virtues are manifesting the principle and achieving the function of conforming (to Dharma-nature), so they are permanent. Sentient beings are the principle being hidden and achieving the function of opposing (Dharma-nature), so they are subject to birth and death. The virtue of permanence, although 'existence' is 'non-existence', is also 'non-existence' and 'existence', so it does not hinder its permanence. The function of birth and death, although 'existence' is 'non-existence', is also 'non-existence' and 'existence', so it does not hinder its birth and death. This is explaining the nature of Śamatha and Vipassanā from the perspective of the Tri-svabhāva (three natures). In the nature of Śamatha and Vipassanā, the general statement and separate explanations are completed. The third nature is completed. Or someone asks: Are these natures of Śamatha and Vipassanā the same or different from the Daśa-yāna-vipassanā (ten vehicles of contemplation)? Answer: The Daśa-yāna-vipassanā accommodates sentient beings of the Trīṇi-indriyāṇi (three capacities), and this Dharma-gate is for people of the Agra-indriya (superior capacity).
。故云上根惟用一。中根二之七。下根具用十。夫即分別性而入依他。即依他性而入真實。即三性而入三無性。即三無性而不壞三性緣起。正所謂第一觀不思議境也。雖不具明余之九法。而一法中即具十法。何以言之。最初文云。善哉佛子乃能發是無上之心。豈非真正發菩提心。番番止觀。豈非善巧安心。三性無性。豈非破法皆遍。止能知俗即真。觀能知真即俗。豈非善識通塞。又三性止觀即是無作四念處慧。從此滅二世惡生二世善。出生神足根力覺道。豈非道品調適。下文歷事止觀。豈非對治助開。除障得益差別不同。豈非次位。強心修之。豈非安忍。佛果為期。豈非離似道愛也。
△四明止觀斷得三。初標科。二各釋。三總辨。今初。
次明第四止觀除障得益。就中復有三門分別。一約分別性以明除障得益。二約依他性以明除障得益。三約真實性以明除障得益。
△二各釋三。初約分別性(至)三約真實性。初中二。初明觀行斷得。二明止行斷得。初又三。初正明。二喻顯。三法合。今初。
初明分別性中所除障者。謂能解不知境虛執實之心是無明妄想故。即是觀行成。以觀成故。能除無明妄想上迷妄。何謂迷妄之上迷妄。謂不知迷妄是迷妄。即是迷也。以迷故。即執為非迷。復是妄想
【現代漢語翻譯】 現代漢語譯本：所以說，上等根器的人只需運用一種方法，中等根器的人運用二到七種方法，下等根器的人則需全部運用十種方法。實際上，就是從分別性而進入依他起性，從依他起性而進入真實性，從三種自性而進入三種無自性，從三種無自性而不破壞三種自性的緣起。這正是所謂的第一觀，不可思議的境界啊。雖然沒有詳細說明其餘的九種方法，但一種方法中就包含了十種方法。為什麼這麼說呢？最初的經文中說：『善哉佛子，竟然能夠發起這無上的心。』這難道不是真正地發起菩提心嗎？反覆地進行止觀，難道不是善巧地安住於心嗎？三種自性和三種無自性，難道不是破除一切法都普遍存在嗎？止能知曉世俗即是真諦，觀能知曉真諦即是世俗，難道不是善於識別通達與阻塞嗎？而且，三種自性的止觀就是無作的四念處慧。從此滅除過去和未來的惡，生出過去和未來的善，出生神足、五根、七覺支、八正道。難道不是道品調和適中嗎？下文所說的歷事止觀，難道不是對治煩惱，幫助開啟智慧嗎？去除障礙，獲得利益，差別不同，難道不是修行的次第位次嗎？以強大的心來修習，難道不是安忍嗎？以成就佛果為目標，難道不是遠離相似的道和貪愛嗎？ 四明止觀斷除障礙，獲得利益，分為三個部分：首先是標明科判，其次是分別解釋，最後是總的辨析。現在是第一部分。 接下來闡明第四止觀，即去除障礙，獲得利益。其中又分為三個方面來分別：一是通過分別性來說明去除障礙，獲得利益；二是通過依他性來說明去除障礙，獲得利益；三是通過真實性來說明去除障礙，獲得利益。 接下來分別解釋，分為三個部分：首先是通過分別性（來說明去除障礙，獲得利益），其次是通過依他性（來說明去除障礙，獲得利益），最後是通過真實性（來說明去除障礙，獲得利益）。首先是通過分別性來說明，又分為兩個部分：首先是闡明觀行斷除障礙，獲得利益；其次是闡明止行斷除障礙，獲得利益。首先闡明觀行斷除障礙，獲得利益，又分為三個部分：首先是正面闡明，其次是用比喻來顯明，最後是法理上的結合。現在是正面闡明。 首先闡明在分別性中所要去除的障礙，就是能夠理解不知曉境界虛幻而執著于實有的心，這就是無明妄想。因此，觀行得以成就。因為觀行成就的緣故，能夠去除無明妄想上的迷惑顛倒。什麼是迷惑顛倒上的迷惑顛倒呢？就是不知道迷惑顛倒就是迷惑顛倒，這就是迷惑。因為迷惑的緣故，就執著于不是迷惑顛倒的，這又是妄想。
【English Translation】 English version: Therefore, it is said that superior roots only need to use one method, intermediate roots use two to seven methods, and inferior roots need to use all ten methods. In reality, it is to enter dependent origination (依他性, yī tā xìng, dependent nature) from the discriminated nature (分別性, fēn bié xìng, the nature of discrimination), to enter reality (真實性, zhēn shí xìng, the nature of reality) from dependent origination, to enter the three non-natures (三無性, sān wú xìng, three aspects of emptiness) from the three natures (三性, sān xìng, three natures), and to not destroy the dependent origination of the three natures from the three non-natures. This is precisely what is called the first contemplation, the inconceivable realm. Although the remaining nine methods are not explained in detail, one method contains all ten methods. Why is this said? The initial text says: 'Excellent, Buddha's disciple, to be able to generate this unsurpassed mind.' Isn't this truly generating Bodhicitta (菩提心, pú tí xīn, the mind of enlightenment)? Repeatedly practicing cessation and contemplation (止觀, zhǐ guān, calming and insight meditation), isn't this skillfully dwelling in the mind? The three natures and three non-natures, isn't this breaking through all dharmas (法, fǎ, teachings) that are universally present? Cessation can know that the mundane is the ultimate truth, contemplation can know that the ultimate truth is the mundane, isn't this skillfully recognizing unobstructedness and obstruction? Moreover, the cessation and contemplation of the three natures is the non-active Four Foundations of Mindfulness Wisdom (四念處慧, sì niàn chù huì, the wisdom of the four foundations of mindfulness). From this, eliminating past and future evils, generating past and future goods, giving rise to the supernatural powers (神足, shén zú, supernatural abilities), the five roots (五根, wǔ gēn, five roots), the seven factors of enlightenment (七覺支, qī jué zhī, seven factors of enlightenment), and the eightfold path (八正道, bā zhèng dào, eightfold path). Isn't this the path factors being harmoniously adjusted? The subsequent text's contemplation and cessation through experiences, isn't this counteracting afflictions and helping to open wisdom? Removing obstacles, obtaining benefits, with different distinctions, isn't this the sequential stages of practice? Cultivating with a strong mind, isn't this endurance? Taking the attainment of Buddhahood (佛果, fó guǒ, the fruit of Buddhahood) as the goal, isn't this being apart from similar paths and attachments? The Fourfold Samatha-Vipassana (止觀, zhǐ guān, calming and insight meditation) clarifies the removal of obstacles and the attainment of benefits, divided into three parts: first, marking the categories; second, explaining each separately; and third, generally distinguishing. Now is the first part. Next, explaining the fourth Samatha-Vipassana, which is removing obstacles and obtaining benefits. Within this, there are three aspects to distinguish: first, explaining the removal of obstacles and the attainment of benefits through the discriminated nature; second, explaining the removal of obstacles and the attainment of benefits through the dependent nature; and third, explaining the removal of obstacles and the attainment of benefits through the nature of reality. Next, explaining each separately, divided into three parts: first, explaining through the discriminated nature (to explain the removal of obstacles and the attainment of benefits); second, explaining through the dependent nature (to explain the removal of obstacles and the attainment of benefits); and third, explaining through the nature of reality (to explain the removal of obstacles and the attainment of benefits). First, explaining through the discriminated nature, further divided into two parts: first, clarifying the removal of obstacles and the attainment of benefits through contemplation practice; second, clarifying the removal of obstacles and the attainment of benefits through cessation practice. First, clarifying the removal of obstacles and the attainment of benefits through contemplation practice, further divided into three parts: first, directly clarifying; second, revealing through analogy; and third, combining with the Dharma (法, fǎ, teachings). Now is the direct clarification. First, clarifying the obstacles to be removed in the discriminated nature, which is the mind that can understand the illusion of the realm but clings to reality, this is ignorance and delusion. Therefore, contemplation practice is accomplished. Because contemplation is accomplished, it can remove the delusion on top of ignorance and delusion. What is the delusion on top of delusion? It is not knowing that delusion is delusion, this is delusion. Because of delusion, one clings to what is not delusion, this is again delusion.
。此一重迷妄。因前一重上起。故名迷妄之上迷妄也。是故行者雖未能除不了境虛執實之心。但能識知此心是癡妄者。即是能除癡妄之上迷妄也。此是除障。以除障故堪能進修止行。即是得益。
除迷妄之上迷妄即是斷。堪修止行即是得。此從名字初起觀行也。文並可知。
△二喻顯。
又此迷妄之上迷妄。更以喻顯。如人迷東為西。即是妄執。此是一重迷妄也。他人語言。汝今迷妄謂東為西。此人猶作是念。我所見者非是迷妄。以不知故。執為非迷者。復為妄想。此即迷妄之上重生迷妄。此人有何過失。謂有背家浪走之過。若此人雖未醒悟。但用他語。信知此心是迷妄者。即無迷妄之上迷妄。此人得何利益。謂雖復迷妄未醒。而得有向家之益。
△三法合。
雖未證知諸法是虛。但能知境虛是無明。執實是妄想者。即常不信己之所執。堪能進修止行。漸趣涅槃。若都不知此者。即當隨流苦海。增長三毒。背失涅槃寂靜之舍也。此明分別性中觀行斷得之義。
能知境虛是無明。應云能知不了境虛是無明。文缺不了二字。義須補也。漸趣涅槃。合上向家之益。增長三毒。追合上浪走之過。余可知。
△二明止行斷得。
所言分別性中止行除障得益者。謂依彼觀行作方
【現代漢語翻譯】 現代漢語譯本：這一重迷妄，是因為前一重迷妄而產生的，所以叫做迷妄之上的迷妄。因此，修行者即使不能去除不了知境界虛幻而執著實有的心，但如果能夠認識到這個心是愚癡妄想的，那就是能夠去除愚癡妄想之上的迷妄。這是去除障礙，因為去除了障礙，就能夠進一步修習止觀，這就是得到利益。 去除迷妄之上的迷妄就是斷除，能夠修習止觀就是得到。這是從名字開始的初步觀行。文意都很明白。 △二 譬喻顯明。 又用譬喻來顯明這迷妄之上的迷妄。比如一個人把東誤認為西，這就是妄執。這是一重迷妄。別人告訴他說：『你現在迷惑了，把東說成西。』這個人仍然這樣想：『我所見到的不是迷惑。』因為不明白，所以執著認為不是迷惑，這就是妄想。這就是迷妄之上又生出迷妄。這個人有什麼過失呢？就是有背離家園，到處流浪的過失。如果這個人雖然沒有醒悟，但是聽信別人的話，相信這個心是迷惑的，就沒有迷妄之上的迷妄。這個人得到什麼利益呢？就是雖然仍然迷惑沒有醒悟，但是得到了朝向家園的益處。 △三 法理結合。 即使沒有證悟諸法是虛幻的，但如果能夠知道境界虛幻是無明（avidyā，對事物真相的迷惑），執著實有是妄想，那麼就能常常不相信自己所執著的，能夠進一步修習止觀，逐漸趨向涅槃（nirvāṇa，解脫）。如果完全不知道這些，那麼就會隨著業流在苦海中沉淪，增長貪嗔癡三毒（tri-viṣa，三種煩惱），背離失去涅槃寂靜的家園。這是說明在分別性中觀行斷除和得到的意義。 能夠知道境界虛幻是無明，應該說成能夠知道不了知境界虛幻是無明。原文缺少『不了』二字，意義上需要補充。逐漸趨向涅槃，對應上面朝向家園的益處。增長三毒，對應上面流浪的過失。其餘可以自己理解。 △二 說明止觀的斷除和得到。 所說的在分別性中修習止觀去除障礙得到利益，是指依靠那個觀行作為方法
【English Translation】 English version: This layer of delusion arises from the previous layer, hence it's called 'delusion upon delusion.' Therefore, even if a practitioner cannot eliminate the mind that fails to recognize the illusory nature of reality and clings to it as real, if they can recognize that this mind is foolish and deluded, then they can eliminate the delusion upon delusion. This is removing obstacles; because obstacles are removed, one is capable of further cultivating śamatha (止，calm abiding) and vipaśyanā (觀，insight) practices, which is gaining benefit. Removing delusion upon delusion is cessation; being capable of cultivating śamatha and vipaśyanā is attainment. This is the initial practice of contemplation starting from the name. The meaning is clear. △2 Illustration through Metaphor. Furthermore, this delusion upon delusion is illustrated with a metaphor. For example, if a person mistakes east for west, that is clinging to delusion. This is one layer of delusion. If someone tells them, 'You are now deluded, calling east west,' this person still thinks, 'What I see is not delusion.' Because they do not understand, they cling to it as non-delusion, which is a false thought. This is delusion upon delusion arising again. What fault does this person have? It is the fault of turning their back on their home and wandering aimlessly. If this person, although not awakened, listens to others and believes that this mind is deluded, then there is no delusion upon delusion. What benefit does this person gain? It is that although still deluded and not awakened, they gain the benefit of moving towards home. △3 Combination of Dharma. Even if one has not realized that all dharmas (法，phenomena) are illusory, if one can know that the illusory nature of reality is avidyā (無明，ignorance), and clinging to reality is false thought, then one will often not believe what one clings to, and will be capable of further cultivating śamatha and vipaśyanā, gradually approaching nirvāṇa (涅槃，liberation). If one does not know this at all, then one will drift in the sea of suffering along with the karmic flow, increasing the three poisons (tri-viṣa, 三毒，three root affictions) of greed, hatred, and delusion, turning away from and losing the home of nirvāṇa's tranquility. This explains the meaning of cessation and attainment through contemplation in the nature of discrimination. Being able to know that the illusory nature of reality is ignorance should be stated as being able to know that not knowing the illusory nature of reality is ignorance. The original text lacks the word 'not knowing,' which needs to be supplemented in meaning. Gradually approaching nirvāṇa corresponds to the benefit of moving towards home above. Increasing the three poisons corresponds to the fault of wandering above. The rest can be understood on your own. △2 Explaining Cessation and Attainment in Śamatha and Vipaśyanā. What is meant by removing obstacles and gaining benefits through cultivating śamatha and vipaśyanā in the nature of discrimination refers to relying on that contemplation as a method
便故。能知諸法本來無實。實執止故。即是能除果時迷事無明及以妄想也。復于貪瞋漸已微薄。雖有罪垢不為業系。設受苦痛。解苦無苦即是除障。復依此止即能成就依他性中觀行故。無塵智用隨心行故。即是得益。此明分別性中止行除障得益。
除果時迷事無明。即斷緣生中癡。及除妄想。即總斷三界見惑也。貪瞋漸已微薄。謂但有潤生惑。無發業惑。雖未永斷生緣。已與執實者迥然不同。堪起無塵智用矣。
△二約依他性二。初明觀行斷得。二明止行斷得。今初。
次明依他性中止觀斷得者。初明觀門。此觀門者與分別性中止門不異而少有別義。此云何也。謂彼中止門者必緣一切法是虛。故能遣無明。無明滅故。執實妄心即止。然此緣虛之遣。即此依他性中觀門更無異法。是故彼止若成。此觀亦就。但彼由緣虛故能滅實執。故名為止。此即由知無實故。便解諸法是虛。因緣集起不無心相。故名為觀。彼以滅實破執為宗。此以立虛緣起為旨。故有別也。以是義故。除障義同。得益稍別。別者是何。謂依此觀方便進修。堪入依他性止門。又復分成如幻化等三昧。故言得益。此是依他性中觀行斷得也。
滅實破執是從假入空。立虛緣起是從空入假。故得分成如幻化等三昧也。余可知。
【現代漢語翻譯】 現代漢語譯本 因此，能夠知曉諸法（dharma）本來沒有實體，因為對實體的執著停止了。這就能消除果報時對事物的迷惑無明（avidyā），以及各種妄想。而且，對於貪（rāga）和嗔（dveṣa）逐漸變得微薄。雖然還有罪業的污垢，但不會被業力束縛。即使承受痛苦，也能理解痛苦的本質是無苦，這就是消除障礙。再依靠這種止（śamatha），就能成就依他性（paratantra-svabhāva）中的觀行（vipaśyanā）。由於沒有塵垢的智慧能夠隨心運用，這就是獲得利益。這裡說明了在分別性（parikalpita-svabhāva）中，通過止行（śamatha-caryā）來消除障礙和獲得利益。
消除果報時的迷惑無明，就是斷除緣起（pratītyasamutpāda）中的愚癡，消除妄想，就是總的斷除三界（trayo dhātava）的見惑（dṛṣṭi-kleśa）。貪和嗔逐漸變得微薄，是指只有潤生的惑，沒有發業的惑。雖然還沒有永遠斷除生緣，但已經與執著實體的人截然不同，可以生起沒有塵垢的智慧來運用了。
△二、關於依他性，分為兩部分。首先說明觀行斷除和獲得，然後說明止行斷除和獲得。現在是第一部分。
其次說明在依他性中，通過止觀（śamatha-vipaśyanā）來斷除和獲得。首先說明觀門。這個觀門與分別性中的止門沒有不同，但稍微有一些區別。這是為什麼呢？因為那個止門必定緣於一切法都是虛假的，所以能夠遣除無明。無明滅除，執著實體的妄心就停止了。然而，這種緣于虛假的遣除，就是依他性中的觀門，沒有其他不同的方法。因此，那個止如果成就，這個觀也就成就。但那個止由於緣于虛假，所以能夠滅除實執，所以叫做止。這個觀就是由於知道沒有實體，就理解諸法是虛假的，因緣聚合生起，不是沒有心相，所以叫做觀。那個止以滅除實執為宗旨，這個觀以建立虛假的緣起為要旨，所以有區別。因為這個緣故，消除障礙的意義相同，獲得利益稍微不同。不同的是什麼呢？就是依靠這種觀方便地進修，可以進入依他性的止門，又可以分成如幻化等三昧（samādhi），所以說獲得利益。這是依他性中的觀行斷除和獲得。
滅除實執是從假入空，建立虛假的緣起是從空入假，所以可以分成如幻化等三昧。其餘可以類推得知。
【English Translation】 English version Therefore, being able to know that all dharmas (dharmas) are originally without substance, because the attachment to substance ceases. This is able to eliminate the ignorance (avidyā) of delusion about things at the time of fruition, as well as various delusions. Moreover, greed (rāga) and hatred (dveṣa) gradually become thinner. Although there are still defilements of sin, one will not be bound by karma. Even if one endures suffering, one can understand that the essence of suffering is no suffering, which is the elimination of obstacles. Furthermore, relying on this cessation (śamatha), one can achieve the contemplation (vipaśyanā) in the dependent nature (paratantra-svabhāva). Because the wisdom without defilement can be used at will, this is the attainment of benefit. This explains that in the imputed nature (parikalpita-svabhāva), through the practice of cessation (śamatha-caryā), one can eliminate obstacles and attain benefits.
Eliminating the ignorance of delusion at the time of fruition is to cut off the ignorance in dependent origination (pratītyasamutpāda), and eliminating delusion is to completely cut off the afflictions of views (dṛṣṭi-kleśa) of the three realms (trayo dhātava). Greed and hatred gradually become thinner, which means that there are only afflictions that moisten rebirth, and no afflictions that generate karma. Although the causes of rebirth have not been permanently cut off, one is already completely different from those who cling to substance, and can generate wisdom without defilement to use.
△2. Regarding the dependent nature, it is divided into two parts. First, explain the cutting off and attainment through contemplation, and then explain the cutting off and attainment through cessation. Now is the first part.
Secondly, explain the cutting off and attainment through cessation and contemplation (śamatha-vipaśyanā) in the dependent nature. First, explain the gate of contemplation. This gate of contemplation is not different from the gate of cessation in the imputed nature, but there are some slight differences. Why is this? Because that gate of cessation must be based on the fact that all dharmas are false, so it can eliminate ignorance. When ignorance is eliminated, the delusional mind that clings to substance ceases. However, this elimination based on falsity is the gate of contemplation in the dependent nature, and there is no other different method. Therefore, if that cessation is achieved, this contemplation is also achieved. But that cessation can eliminate the clinging to substance because it is based on falsity, so it is called cessation. This contemplation is because one knows that there is no substance, one understands that all dharmas are false, and that causes and conditions gather and arise, not without mental phenomena, so it is called contemplation. That cessation takes the elimination of clinging to substance as its purpose, and this contemplation takes the establishment of false dependent origination as its essence, so there is a difference. Because of this reason, the meaning of eliminating obstacles is the same, and the attainment of benefits is slightly different. What is the difference? It is that relying on this contemplation to diligently cultivate, one can enter the gate of cessation of the dependent nature, and can also be divided into samādhis (samādhi) such as illusion, so it is said to attain benefits. This is the cutting off and attainment through contemplation in the dependent nature.
Eliminating clinging to substance is entering emptiness from the false, and establishing false dependent origination is entering the false from emptiness, so it can be divided into samādhis such as illusion. The rest can be inferred.
△二明止行斷得二。初正明。二料簡。今初。
所言依他性中止門除障得益者。謂依有觀行作方便故。能知一切虛相唯是一心為體。是故虛相有即非有。如此解故。能滅虛相之執。故名為止。以此止故。能除果時迷理無明及以虛相。又復無明住地漸已損薄。即名除障。又得成就如幻化等三昧。又無生智用現前。復即成就真實性中觀行。即名得益。
果時迷理無明及以虛相。謂見思習氣及界內塵沙也。無生智用謂道種智。余可知。
△二料簡。
問曰。觀門之中亦成就如幻化等三昧。此止門中亦成就如幻化等三昧。有何別也。答曰。觀中分得。此中成就。又復觀中知法緣起如幻化。此中知法緣起即寂亦如幻化。故有別也。此明依他性中止行除障得益。
知法緣起如幻。但是從空入假。知法緣起即寂如幻。則雙遮二邊亦得雙照矣。
△三約真實性二。初明觀行斷得。二明止行斷得。初中二。初正明。二料簡。今初。
次明真實性中止觀除障得益者。初明觀門。此觀門者。初與依他性中止門無異而少有別義故。云何也。謂彼止門必緣一切法唯心所作。有即非有體是一心。是故得滅虛相之執。然此能知諸法唯一心之體。即是此中觀門更無異法。是以彼止若成。此觀即就。不相離也
【現代漢語翻譯】 現代漢語譯本： △二、闡明止行斷除障礙和獲得利益的兩種方式。首先是正面闡明，其次是簡要分析。現在開始正面闡明。
所謂依他起性（一切事物皆依賴於其他條件而生起）的止門（通過止息妄念來達到開悟的法門）去除障礙並獲得利益，是指依靠觀行（通過觀察和思考來達到開悟的修行方法）作為方便，能夠了知一切虛妄的現象都只是以一心為本體。因此，虛妄的現象存在即是非存在。如此理解，能夠滅除對虛妄現象的執著，所以稱為『止』。通過這種『止』，能夠去除果報時期的迷惑真理的無明（對事物真相的無知）以及虛妄的現象。並且，無明住地（無明煩惱的根本）逐漸減弱，就叫做『去除障礙』。又能成就如幻化等三昧（像幻術一樣，體悟事物虛幻不實的禪定）。並且，無生智用（不生不滅的智慧）顯現，進而成就真實性（事物真實本性）中的觀行，就叫做『獲得利益』。
果報時期的迷惑真理的無明以及虛妄的現象，是指見思習氣（錯誤的見解和思維修習所形成的習慣）以及界內塵沙（三界之內的微細煩惱）。無生智用指的是道種智（通達一切道的智慧）。其餘可以類推得知。
△二、簡要分析。
問：觀門（通過觀察來達到開悟的法門）之中也成就如幻化等三昧，此止門之中也成就如幻化等三昧，有什麼區別呢？答：觀門中是部分獲得，此止門中是完全成就。並且，觀門中知道諸法緣起如幻化，此止門中知道諸法緣起即寂滅也如幻化，所以有區別。這裡闡明依他起性中止行去除障礙並獲得利益。
知道諸法緣起如幻，只是從空入假（從空性進入假有）。知道諸法緣起即寂滅如幻，則是雙重遮遣二邊（空和有），也能同時雙重觀照二邊。
△三、從真實性（事物真實本性）的角度闡述，分為兩部分。首先闡明觀行斷除障礙和獲得利益，其次闡明止行斷除障礙和獲得利益。首先闡明觀行，分為兩部分。首先是正面闡明，其次是簡要分析。現在開始正面闡明。
接下來闡明真實性中止觀去除障礙並獲得利益。首先闡明觀門。此觀門，最初與依他起性中止門沒有區別，但稍微有一些不同的意義。是什麼呢？是指那個止門必定緣於一切法唯心所作（一切事物都是由心創造的），存在即是非存在，本體是一心。因此能夠滅除對虛妄現象的執著。然而，這裡能夠了知諸法唯一心之體，就是此中的觀門，更沒有其他不同的方法。因此，那個止如果成就，這個觀也就成就，不相分離。
【English Translation】 English version: △II. Explaining the two aspects of cessation and practice, namely, cutting off obstacles and attaining benefits. First, a direct explanation; second, a concise analysis. Now, beginning with the direct explanation.
What is meant by relying on the dependent nature (依他性, everything arises dependent on other conditions) of the cessation gate (止門, a method of achieving enlightenment by stopping deluded thoughts) to remove obstacles and attain benefits is that, by relying on contemplative practice (觀行, a practice of achieving enlightenment through observation and reflection) as a means, one can know that all illusory appearances are only the embodiment of a single mind. Therefore, the existence of illusory appearances is also non-existence. Understanding in this way can extinguish attachment to illusory appearances, hence it is called 'cessation' (止). Through this 'cessation,' one can remove the ignorance (無明, ignorance of the true nature of things) that obscures the truth at the time of fruition, as well as illusory appearances. Furthermore, the ground of ignorance (無明住地, the root of ignorance and afflictions) gradually diminishes, which is called 'removing obstacles.' One can also achieve samadhis (三昧, meditative states) such as illusion-like transformations (如幻化等三昧, samadhis that embody the illusory nature of things). Moreover, the function of unborn wisdom (無生智用, wisdom that does not arise or cease) manifests, and one further achieves contemplative practice in the true nature (真實性, the true nature of things), which is called 'attaining benefits.'
The ignorance that obscures the truth at the time of fruition, as well as illusory appearances, refers to the habitual tendencies of views and thoughts (見思習氣, habitual tendencies formed by wrong views and thoughts) and the dust and sand within the realms (界內塵沙, subtle afflictions within the three realms). The function of unborn wisdom refers to the wisdom of the path-seed (道種智, wisdom that understands all paths). The rest can be inferred.
△II. Concise analysis.
Question: Contemplative practice also achieves samadhis such as illusion-like transformations, and this cessation gate also achieves samadhis such as illusion-like transformations. What is the difference? Answer: In contemplative practice, it is partially attained; in this cessation gate, it is fully achieved. Furthermore, in contemplative practice, one knows that the arising of phenomena is like an illusion; in this cessation gate, one knows that the arising of phenomena is also quiescent and like an illusion. Therefore, there is a difference. This clarifies that relying on the dependent nature of cessation practice removes obstacles and attains benefits.
Knowing that the arising of phenomena is like an illusion is merely entering the false from emptiness (從空入假, entering the realm of provisional existence from emptiness). Knowing that the arising of phenomena is quiescent and like an illusion is a dual negation of both sides (emptiness and existence), and also allows for dual illumination of both sides.
△III. Explaining from the perspective of the true nature (真實性, the true nature of things), divided into two parts. First, explaining how contemplative practice cuts off obstacles and attains benefits; second, explaining how cessation practice cuts off obstacles and attains benefits. First, explaining contemplative practice, divided into two parts. First, a direct explanation; second, a concise analysis. Now, beginning with the direct explanation.
Next, explaining how cessation and contemplation in the true nature remove obstacles and attain benefits. First, explaining the contemplation gate. This contemplation gate is initially no different from the cessation gate of dependent nature, but there are slight differences in meaning. What are they? It refers to that cessation gate necessarily being based on the idea that all phenomena are created by the mind alone (唯心所作, created by the mind alone), that existence is also non-existence, and that the essence is a single mind. Therefore, it can extinguish attachment to illusory appearances. However, here, being able to know that the essence of all phenomena is the single mind is precisely the contemplation gate within this, and there is no other different method. Therefore, if that cessation is achieved, this contemplation is also achieved, and they are inseparable.
。然彼雖緣一心。但以滅相為宗。此中雖知虛相非有。但以立心為旨。故有別也。是故除障義同。得益稍別。別義是何。謂依此觀作方便故。堪能勝進入止門也。
滅相為宗是遮二邊。立心為旨正顯中道也。
△二料簡。
問曰。唯心所作與唯是一心。為一為異。答曰。唯心所作者。謂依心起于諸法非有而有。即是從體起相證也。唯是一心者。謂知彼所起之相有即非有體是一心。即是滅相入實證也。此明真實性中觀行斷得也。
從體起相仍是幻有。滅相入實乃歸中道矣。
△二明止行斷得。
所言止行除障得益者。謂依前觀行作方便故。知彼一心之體不可分別。從本已來常自寂靜。作此解故念動息滅。即名為止。以此止行能滅無明住地及妄想習氣。即名除障。大覺現前具足佛力。即名得益。此明真實性中止行除障得益也。
止觀斷得中標科及各釋竟。
△三總辨四。初辨除障之義。二辨熏心之由。三辨位地之相。四結略總明。今初。
問曰。除障之時為歒對除。為智解熏除。答曰。不得敵對相除。所以者何。以惑心在時未有其解。解若起時惑先已滅。前後不相見故。不得歒對相除。如是。雖由一念解心起故惑用不起。然其本識之中惑染種子仍在未滅故。解心
【現代漢語翻譯】 現代漢語譯本：然而，雖然他們都以『一心』（Ekacitta）為所緣，但前者以『滅相』（Nirodha-saṃjñā）為宗旨，後者雖然知道虛幻之相併非真實存在，但以『立心』為宗旨，所以兩者有所區別。因此，雖然在『除障』（Āvaraṇa-prahāṇa）的意義上相同，但在『得益』（Phala-prāpti）上稍有不同。不同的意義是什麼呢？就是說，依靠這種觀行作為方便，能夠勝過進入止門（Śamatha-dvāra）。
以『滅相』為宗旨是遮止二邊（Dvyanta），以『立心』為宗旨正是顯明中道（Madhyamā-pratipad）。
△二、料簡。
問：『唯心所作』（Citta-mātra）與『唯是一心』（Ekacitta-mātra），是一還是異？答：『唯心所作』是指依靠心而生起諸法，並非真實存在而顯現為存在，這是從體起相的證悟。『唯是一心』是指知道所生起的相，存在即非存在，本體是一心，這是滅相入實的證悟。這說明在真實性（Tathatā）中，觀行（Vipaśyanā）的斷除和證得。
從體起相仍然是幻有（Māyā-sat），滅相入實乃是歸於中道。
△二、明止行斷得。
所說的『止行』（Śamatha-caryā）的『除障』和『得益』，是指依靠前面的觀行作為方便，知道那『一心』的本體不可分別，從本來就是常自寂靜的。作這樣的理解，念頭的動搖就止息了，這就叫做『止』。用這種止行能夠滅除無明住地（Avidyā-sthiti）以及妄想習氣（Vikalpa-vāsanā），就叫做『除障』。大覺（Mahābodhi）現前，具足佛力（Buddha-bala），就叫做『得益』。這說明在真實性中，止行的除障和得益。
止觀（Śamatha-vipaśyanā）斷得中標科以及各自的解釋完畢。
△三、總辨四：初、辨除障之義；二、辨熏心之由；三、辨位地之相；四、結略總明。今初。
問：除障的時候，是敵對相除，還是智慧理解熏除？答：不是敵對相除。為什麼呢？因為惑心（Kleśa-citta）存在的時候，還沒有智慧理解；智慧理解生起的時候，惑心已經滅了。前後不相見，所以不是敵對相除。像這樣，雖然由於一念解心（Mukti-citta）生起，惑的作用不起，然而在本識（Mūla-vijñāna）之中，惑染的種子仍然存在，沒有滅除，所以解心（Mukti-citta）
【English Translation】 English version: However, although both take the 『one mind』 (Ekacitta) as their object, the former takes 『cessation perception』 (Nirodha-saṃjñā) as its main principle, while the latter, although knowing that illusory appearances are not truly existent, takes 『establishing the mind』 as its main principle. Therefore, there is a difference between the two. Thus, although they are the same in the sense of 『removing obstacles』 (Āvaraṇa-prahāṇa), they differ slightly in 『attaining benefits』 (Phala-prāpti). What is the difference in meaning? It means that relying on this contemplation as a means, one is able to excel in entering the gate of cessation (Śamatha-dvāra).
Taking 『cessation perception』 as the main principle is to negate the two extremes (Dvyanta), and taking 『establishing the mind』 as the main principle is to directly reveal the Middle Way (Madhyamā-pratipad).
△ 2. Analysis and Differentiation.
Question: Are 『mind-only creation』 (Citta-mātra) and 『only one mind』 (Ekacitta-mātra) the same or different? Answer: 『Mind-only creation』 refers to relying on the mind to generate all phenomena, which are not truly existent but appear to exist. This is the realization of arising appearances from the substance. 『Only one mind』 refers to knowing that the appearances that arise, existing is non-existing, and the substance is one mind. This is the realization of entering reality through cessation. This explains the cutting off and attainment of contemplation in true reality (Tathatā).
Arising appearances from the substance is still illusory existence (Māyā-sat), and entering reality through cessation is returning to the Middle Way.
△ 2. Explaining Cessation Practice, Cutting Off, and Attainment.
The so-called 『cessation practice』 (Śamatha-caryā) of 『removing obstacles』 and 『attaining benefits』 refers to relying on the previous contemplation as a means, knowing that the substance of that 『one mind』 cannot be differentiated, and from the beginning, it has always been naturally tranquil. By making such an understanding, the movement of thoughts ceases, and this is called 『cessation』. Using this cessation practice, one can eliminate the dwelling place of ignorance (Avidyā-sthiti) and the habitual tendencies of delusion (Vikalpa-vāsanā), which is called 『removing obstacles』. The great enlightenment (Mahābodhi) manifests, fully possessing the power of the Buddha (Buddha-bala), which is called 『attaining benefits』. This explains the removal of obstacles and attainment of benefits through cessation practice in true reality.
The marking of the standards and the respective explanations of cessation and contemplation (Śamatha-vipaśyanā), cutting off, and attainment are completed.
△ 3. General Differentiation in Four Parts: First, differentiating the meaning of removing obstacles; second, differentiating the cause of perfuming the mind; third, differentiating the characteristics of positions and stages; fourth, concluding with a brief general explanation. Now, the first.
Question: When removing obstacles, is it removing them through opposition, or removing them through the perfuming of wisdom and understanding? Answer: It is not removing them through opposition. Why? Because when the mind of delusion (Kleśa-citta) exists, there is no wisdom and understanding yet; when wisdom and understanding arise, the mind of delusion has already ceased. They do not see each other before and after, so it is not removing them through opposition. Like this, although the function of delusion does not arise due to the arising of a single thought of liberation (Mukti-citta), the seeds of defilement of delusion still exist in the fundamental consciousness (Mūla-vijñāna) and have not been eliminated, so the mind of liberation (Mukti-citta)
一念滅時還起惑用。如是解惑唸唸迭興之時。解用漸漸熏心。增益解性之力。以成解用種子。即彼解用熏成種子之時。即能熏彼惑染種子分分損減。如似以香薰于臭衣。香氣分分著衣之時。臭氣分分而滅。惑種亦爾。解種分成。惑即分滅也。以惑種分分滅故。惑用漸弱。解種分分增故。解用轉強。如是除也。非如小乘說敵對除。但有語無義。然彼小乘亦還熏除而不知此道理也。
答中文分為四。初直明不得敵對相除。以解惑不同時故。次恐難云。既說解時無惑。何故解者仍未斷惑盡耶。今釋之曰。以其惑種仍在故。解滅時還起惑用也。三恐疑雲。既解惑迭興。如何得以解除惑。今釋之曰。解用漸漸熏心令成解種。故能損滅惑種。喻如香薰臭衣也。四恐疑雲。既是分分熏除。何故小乘說敵對除彼亦能斷惑耶。今釋之曰。小乘亦是熏除。彼自不達。故妄計為敵對除耳。解惑無敵對理。故但有語無義也。
△二辨熏心之由。
問曰。解熏心時。為見凈心故得熏心。為更有所由得熏心。答曰。一切解惑之用。皆依一心而起。以是義故。解惑之用悉不離心。以不離心故。起用之時即自熏心。更無所由。如似波浪之用不離水故。波動之時即動水體。是以前波之動動於水故。更起后波也。解惑之熏亦復如是。類此
【現代漢語翻譯】 現代漢語譯本 一個念頭滅去時，還會生起迷惑的作用。像這樣，理解和迷惑的念頭交替生起的時候，理解的作用漸漸地熏習內心，增加理解本性的力量，從而形成理解作用的種子。當理解作用熏習成為種子的時候，就能逐漸地減少迷惑染污的種子。就像用香薰臭衣服一樣，香氣一點點附著在衣服上的時候，臭氣就一點點地消失。迷惑的種子也是這樣，理解的種子逐漸形成，迷惑就逐漸消滅。因為迷惑的種子逐漸消滅，所以迷惑的作用漸漸減弱；理解的種子逐漸增加，所以理解的作用越來越強。像這樣去除迷惑，不是像小乘所說的用對立的方式去除，他們只是有說法而沒有實際意義。然而，那些小乘實際上也是通過熏習來去除迷惑，只是他們不明白這個道理。
回答可以分為四個部分。首先，直接說明不能用對立的方式去除迷惑，因為理解和迷惑不同時存在。其次，恐怕有人會疑問，既然說理解的時候沒有迷惑，為什麼理解的人仍然沒有斷盡迷惑呢？現在解釋說，因為迷惑的種子仍然存在，所以理解滅去時還會生起迷惑的作用。第三，恐怕有人會懷疑，既然理解和迷惑交替生起，如何能夠去除迷惑呢？現在解釋說，理解的作用漸漸地熏習內心，使之形成理解的種子，所以能夠損滅迷惑的種子，比喻就像用香薰臭衣服一樣。第四，恐怕有人會懷疑，既然是逐漸熏習去除，為什麼小乘說用對立的方式去除，他們也能斷除迷惑呢？現在解釋說，小乘也是通過熏習來去除迷惑，他們自己不明白，所以錯誤地認為是使用對立的方式去除。理解和迷惑沒有對立的道理，所以只是有說法而沒有實際意義。
△二、辨別熏習內心的原因。
問：理解熏習內心的時候，是因為見到清凈心才能熏習內心，還是有其他原因才能熏習內心？ 答：一切理解和迷惑的作用，都是依靠一心而生起。因為這個緣故，理解和迷惑的作用都不離開心。因為不離開心，所以在生起作用的時候就自然地熏習內心，沒有其他原因。就像波浪的作用不離開水一樣，波浪波動的時候就自然地攪動水體。因此，前一個波浪的波動攪動了水，所以又生起后一個波浪。理解和迷惑的熏習也是這樣，與此類似。 English version When a single thought ceases, it still gives rise to the function of delusion. Like this, when thoughts of understanding and delusion arise alternately, the function of understanding gradually熏習 (xunxi - permeate, influence) the mind, increasing the power of the nature of understanding, thereby forming the seed of the function of understanding. When the function of understanding permeates and becomes a seed, it can gradually diminish the seeds of delusion and defilement. It's like using incense to熏 (xun - fumigate) a smelly garment; as the fragrance gradually adheres to the garment, the foul odor gradually disappears. The seeds of delusion are also like this: as the seeds of understanding gradually form, delusion gradually vanishes. Because the seeds of delusion gradually vanish, the function of delusion gradually weakens; as the seeds of understanding gradually increase, the function of understanding becomes stronger. This is how delusion is removed, not like the 小乘 (Xiao Cheng - Hinayana) says, by removing it through opposition; they only have words without meaning. However, those 小乘 (Xiao Cheng - Hinayana) actually also remove delusion through熏習 (xunxi - permeate, influence), but they don't understand this principle.
The answer can be divided into four parts. First, it directly states that delusion cannot be removed through opposition, because understanding and delusion do not exist simultaneously. Second, fearing the question, 'Since it is said that there is no delusion when there is understanding, why haven't those who understand completely eradicated delusion?' Now it is explained that it is because the seeds of delusion still exist, so when understanding ceases, the function of delusion still arises. Third, fearing the doubt, 'Since understanding and delusion arise alternately, how can delusion be removed?' Now it is explained that the function of understanding gradually熏習 (xunxi - permeate, influence) the mind, causing it to form the seed of understanding, so it can diminish the seeds of delusion, like using incense to熏 (xun - fumigate) a smelly garment. Fourth, fearing the doubt, 'Since it is gradually removed through熏習 (xunxi - permeate, influence), why do the 小乘 (Xiao Cheng - Hinayana) say it is removed through opposition, and they can also eradicate delusion?' Now it is explained that the 小乘 (Xiao Cheng - Hinayana) also remove delusion through熏習 (xunxi - permeate, influence); they themselves do not understand, so they mistakenly believe it is removed through opposition. Understanding and delusion have no principle of opposition, so it is only words without meaning.
△2. Discriminating the cause of熏習 (xunxi - permeate, influence) the mind.
Question: When understanding熏習 (xunxi - permeate, influence) the mind, is it because one sees the pure mind that one can熏習 (xunxi - permeate, influence) the mind, or is there another reason why one can熏習 (xunxi - permeate, influence) the mind? Answer: All functions of understanding and delusion arise relying on the one mind. Because of this reason, the functions of understanding and delusion do not leave the mind. Because they do not leave the mind, they naturally熏習 (xunxi - permeate, influence) the mind when they arise, without any other reason. It's like the function of waves not leaving the water; when the waves move, they naturally stir the water. Therefore, the movement of the previous wave stirs the water, so another wave arises. The熏習 (xunxi - permeate, influence) of understanding and delusion is also like this, similar to this.
【English Translation】 English version When a single thought ceases, it still gives rise to the function of delusion. Like this, when thoughts of understanding and delusion arise alternately, the function of understanding gradually permeate the mind, increasing the power of the nature of understanding, thereby forming the seed of the function of understanding. When the function of understanding permeates and becomes a seed, it can gradually diminish the seeds of delusion and defilement. It's like using incense to fumigate a smelly garment; as the fragrance gradually adheres to the garment, the foul odor gradually disappears. The seeds of delusion are also like this: as the seeds of understanding gradually form, delusion gradually vanishes. Because the seeds of delusion gradually vanish, the function of delusion gradually weakens; as the seeds of understanding gradually increase, the function of understanding becomes stronger. This is how delusion is removed, not like the Hinayana says, by removing it through opposition; they only have words without meaning. However, those Hinayana actually also remove delusion through permeation, but they don't understand this principle.
The answer can be divided into four parts. First, it directly states that delusion cannot be removed through opposition, because understanding and delusion do not exist simultaneously. Second, fearing the question, 'Since it is said that there is no delusion when there is understanding, why haven't those who understand completely eradicated delusion?' Now it is explained that it is because the seeds of delusion still exist, so when understanding ceases, the function of delusion still arises. Third, fearing the doubt, 'Since understanding and delusion arise alternately, how can delusion be removed?' Now it is explained that the function of understanding gradually permeates the mind, causing it to form the seed of understanding, so it can diminish the seeds of delusion, like using incense to fumigate a smelly garment. Fourth, fearing the doubt, 'Since it is gradually removed through permeation, why do the Hinayana say it is removed through opposition, and they can also eradicate delusion?' Now it is explained that the Hinayana also remove delusion through permeation; they themselves do not understand, so they mistakenly believe it is removed through opposition. Understanding and delusion have no principle of opposition, so it is only words without meaning.
△2. Discriminating the cause of permeating the mind.
Question: When understanding permeates the mind, is it because one sees the pure mind that one can permeate the mind, or is there another reason why one can permeate the mind? Answer: All functions of understanding and delusion arise relying on the one mind. Because of this reason, the functions of understanding and delusion do not leave the mind. Because they do not leave the mind, they naturally permeate the mind when they arise, without any other reason. It's like the function of waves not leaving the water; when the waves move, they naturally stir the water. Therefore, the movement of the previous wave stirs the water, so another wave arises. The permeation of understanding and delusion is also like this, similar to this.
可知。
解熏心時亦非見於凈心。亦非更有所由。以凈心非可見相故。以心外更無他法可由故。但解惑皆依心起。還熏於心。譬如依水起波還動於水耳。
△三辨位地之相。
問曰。此三性止觀為有位地。為無位地。答曰。不定。若就一相而言。十解分別性中止行成。十回向依他性中止行成。佛果滿足真實性中止行成。若更一解。地前分別性中止行成。地上依他性中止行成。佛果真實性中止行成。又復地前隨分具三性止行。地上亦具三性止行。佛地三性止行究竟滿足。又復位位行行俱行三止。即時凡夫始發心者亦俱行三性止行。但明昧有殊。托法無別也。
以三性止觀對菩薩位地。有豎有橫有收有簡。故不定也。初就一相而言。即約豎論。十解謂別十住。以永斷見思惑故。十回向謂別十向。亦圓十信。以永斷塵沙兼伏無明惑故。佛果謂別地圓住皆名分證。佛果至究竟位名為滿足。以永斷無明惑故。次更一解者。豎而兼橫。地前為緣修故。染凈二種分別性止行成。地上為真修故。染凈二種依他性止行成。佛果為滿證故。染凈二種真實性止行成。次又復地前等。橫而兼豎。蓋只依他一性便具三性。所以修止觀者亦必通修。但地前名隨分具。以無明伏而未斷故。地上名具。以三惑俱斷三德現前故。
【現代漢語翻譯】 現代漢語譯本 可知。
解除薰染之心時，並非在清凈心中見到（解脫）。也不是通過其他途徑（達到解脫）。因為清凈心不是可以被見到的相。因為心外沒有其他方法可以依賴。只是解除迷惑都依心而起，又反過來薰染於心。譬如依水而起的波浪，又反過來攪動水一樣。
△三、辨別位地之相。
問：這三性止觀是有位地的，還是沒有位地的？答：不一定。如果就一個方面來說，十解（十信位，指菩薩修行十信位的理解）中，分別性（Parikalpita-lakṣaṇa，遍計所執性）的止行成就。十回向（十回向位，指菩薩修行十回向位的實踐）中，依他性（Paratantra-lakṣaṇa，依他起性）的止行成就。佛果（Buddha-phala，佛的果位）滿足時，真實性（Pariniṣpanna-lakṣaṇa，圓成實性）的止行成就。如果更進一步理解，地前（菩薩十地之前）分別性的止行成就。地上（菩薩十地之上）依他性的止行成就。佛果真實性的止行成就。又，地前隨分具足三性止行，地上也具足三性止行，佛地三性止行究竟滿足。又，位位行行都同時修行三種止，即使是凡夫初發心者，也同時修行三性止行。只是明瞭程度不同，所依據的法沒有區別。
用三性止觀來對應菩薩的位地，有豎有橫，有收有簡，所以不一定。最初就一個方面來說，就是從豎的方面來論述。十解指的是別教十住（Daśa-sthita，十住位），因為永遠斷除了見思惑（dṛṣṭi-heya-kleśa，見惑和修惑）。十回向指的是別教十回向（Daśa-pariṇāmanā，十回向位），也包括圓教十信（Daśa-śraddhā，十信位），因為永遠斷除了塵沙惑（rajas-kleśa，塵沙惑），兼伏無明惑（avidyā-kleśa，無明惑）。佛果指的是別教地上和圓教的住位都稱為分證，佛果到達究竟位稱為滿足，因為永遠斷除了無明惑。其次，更進一步理解，是豎而兼橫。地前是緣修，所以染凈兩種分別性止行成就。地上是真修，所以染凈兩種依他性止行成就。佛果是滿證，所以染凈兩種真實性止行成就。其次，又，地前等等，是橫而兼豎。大概只是依他性一性就具足三性。所以修行止觀的人也必須通修。只是地前稱為隨分具足，因為無明惑伏而未斷。地上稱為具足，因為三惑都斷除，三德（tri-guṇa，法身德、般若德、解脫德）現前。
【English Translation】 English version It can be known.
When dispelling the mind of defilement, it is not seen in the pure mind. Nor is it achieved through other means. Because the pure mind is not a perceivable form. Because there is no other method outside the mind to rely on. Only the dispelling of delusion arises from the mind and in turn defiles the mind. It is like a wave arising from water and in turn disturbing the water.
△3. Discriminating the characteristics of positions and stages.
Question: Is this Three-Natured Cessation-Contemplation with positions and stages, or without positions and stages? Answer: It is not fixed. If speaking from one aspect, in the Ten Understandings (Daśa-jñāna, referring to the understanding in the Ten Faiths stage of Bodhisattva practice), the cessation-contemplation of the Imputed Nature (Parikalpita-lakṣaṇa) is accomplished. In the Ten Dedications (Daśa-pariṇāmanā, referring to the practice in the Ten Dedications stage of Bodhisattva practice), the cessation-contemplation of the Dependent Nature (Paratantra-lakṣaṇa) is accomplished. When the Buddha-fruit (Buddha-phala) is fulfilled, the cessation-contemplation of the Perfected Nature (Pariniṣpanna-lakṣaṇa) is accomplished. If understood further, before the Grounds (before the Ten Grounds of Bodhisattvas), the cessation-contemplation of the Imputed Nature is accomplished. On the Grounds (above the Ten Grounds of Bodhisattvas), the cessation-contemplation of the Dependent Nature is accomplished. In the Buddha-fruit, the cessation-contemplation of the Perfected Nature is accomplished. Furthermore, before the Grounds, one partially possesses the cessation-contemplation of the Three Natures; on the Grounds, one also possesses the cessation-contemplation of the Three Natures; in the Buddha-Ground, the cessation-contemplation of the Three Natures is ultimately fulfilled. Moreover, in every position and every practice, all simultaneously practice the three cessations. Even ordinary people who initially arouse the aspiration also simultaneously practice the cessation-contemplation of the Three Natures. Only the clarity differs, but the Dharma relied upon is not different.
Using the Three-Natured Cessation-Contemplation to correspond to the positions and stages of Bodhisattvas, there are vertical and horizontal aspects, inclusion and simplification, so it is not fixed. Initially, speaking from one aspect, it is discussed from the vertical perspective. The Ten Understandings refer to the Distinct Teaching's Ten Dwellings (Daśa-sthita), because the afflictions of views and thoughts (dṛṣṭi-heya-kleśa) are permanently severed. The Ten Dedications refer to the Distinct Teaching's Ten Dedications, also including the Perfect Teaching's Ten Faiths (Daśa-śraddhā), because the afflictions of dust and sand (rajas-kleśa) are permanently severed, and ignorance (avidyā-kleśa) is also subdued. The Buddha-fruit refers to the partial realization of the Grounds in the Distinct Teaching and the Dwellings in the Perfect Teaching. Reaching the ultimate position of the Buddha-fruit is called fulfillment, because ignorance is permanently severed. Secondly, understanding further is vertical and also horizontal. Before the Grounds is causal cultivation, so the cessation-contemplation of the Imputed Nature, both defiled and pure, is accomplished. On the Grounds is true cultivation, so the cessation-contemplation of the Dependent Nature, both defiled and pure, is accomplished. The Buddha-fruit is full realization, so the cessation-contemplation of the Perfected Nature, both defiled and pure, is accomplished. Thirdly, furthermore, before the Grounds, etc., is horizontal and also vertical. Generally, just relying on the one nature of dependence, all three natures are possessed. Therefore, those who practice cessation-contemplation must also practice all aspects. Only before the Grounds is it called partial possession, because ignorance is subdued but not severed. On the Grounds is it called possession, because the three afflictions are all severed, and the three virtues (tri-guṇa, Dharmakāya-guṇa, Prajñā-guṇa, and Vimukti-guṇa) manifest.
佛地名究竟滿足。以分別止行究竟滿足成應身解脫德。依他止行究竟滿足成報身般若德。真實止行究竟滿足成如如法身德故。次又復位位等。非豎非橫亦橫亦豎。初從名字位中了知現前一念介爾之心。及十界十如權實諸法。隨見有一法當情。悉是分別性法。此法當體無實。即是依他性法。依他亦復無性。但是法界實相。即為真實性法。故始發心時便得俱行三止。但觀行位中尚昧。相似位中則明。相似位中尚昧。分證位中愈明。分證位中猶帶昧相。究竟位中方為極明。然從始至終無不以三性法為所觀境。故言托法無別也。
△四結略總明。
又復總明三性止觀除障得益。謂三性止行成故離凡夫行。三性觀行成故離聲聞行。此名除障。三性止行成故得寂滅樂為自利。三性觀行成故緣起作用為利他。此為得益。斯辨第四止觀斷得竟。
或問。止成離凡夫行。秪是入空意耳。觀成離聲聞行。秪是出假意耳。蓋在通別之間。而釋為圓頓。不太甚乎。答曰。若但約染濁分別性論止觀者。可得但是通教。若但約分別依他二性論止觀者。可得是別接通。若但約染濁三性次第論止觀者。可得但是別教。今既具約染凈二種三性。又具論次與不次二種修法。又一一性中皆是先觀后止。不是先止后觀。又即時凡夫亦得雙修止
【現代漢語翻譯】 現代漢語譯本：佛的境界究竟圓滿。通過對分別止行（分別止行：通過止息對事物差別的執著而獲得的修行）的究竟圓滿，成就應身解脫德（應身解脫德：佛爲了度化眾生而示現的化身所具有的解脫功德）。依靠對依他止行（依他止行：通過止息對事物相互依存關係的執著而獲得的修行）的究竟圓滿，成就報身般若德（報身般若德：佛通過修行獲得的智慧所體現的功德）。通過對真實止行（真實止行：通過止息對事物真實本性的執著而獲得的修行）的究竟圓滿，成就如如法身德（如如法身德：佛的法身所具有的永恒不變的功德）。其次，又在各個階段，既非豎立也非橫向，既橫向又豎立。最初從名字位（名字位：修行者開始瞭解佛法的階段）中瞭解現前一念微小的心，以及十界（十界：地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）十如（十如：如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等）權實諸法。隨著所見有一法符合心意，都是分別性法（分別性法：通過分別產生的法）。此法本身沒有實體，就是依他性法（依他性法：依靠其他條件而存在的法）。依他性也沒有自性，只是法界實相（法界實相：宇宙萬物的真實面貌），即為真實性法（真實性法：事物的真實本性）。所以開始發心時就得到同時進行的三止（三止：止息對分別、依他、真實的執著），但在觀行位（觀行位：通過觀察事物來進行修行的階段）中還不明白，在相似位（相似位：修行者對佛法有相似理解的階段）中就明白了。相似位中尚且不明白，在分證位（分證位：修行者部分證悟真理的階段）中更加明白。分證位中還帶有不明白的方面，在究竟位（究竟位：修行者完全證悟真理的階段）中才完全明白。然而從始至終沒有不以三性法（三性法：分別性、依他性、真實性）作為所觀察的境界，所以說依託法沒有差別。 又總的說明通過三性止觀（三性止觀：基於三性的止和觀的修行方法）消除障礙獲得利益。通過三性止行（三性止行：基於三性的止的修行）的成就，脫離凡夫的行為。通過三性觀行（三性觀行：基於三性的觀的修行）的成就，脫離聲聞的行為。這叫做消除障礙。通過三性止行的成就，獲得寂滅的快樂作為自利。通過三性觀行的成就，緣起作用作為利他。這說明第四種止觀的斷和得已經結束。 有人問：止的成就只是脫離凡夫的行為，只是進入空性的意思。觀的成就只是脫離聲聞的行為，只是出離假象的意思。大概是在通教（通教：佛教的一種教義，認為一切事物都是空性的）和別教（別教：佛教的一種教義，認為事物既有空性也有不空性）之間，而解釋為圓頓（圓頓：佛教的一種教義，認為可以同時證悟一切），是不是太過分了？回答說：如果只是根據染污的分別性來討論止觀，那麼可以只是通教。如果只是根據分別和依他二性來討論止觀，那麼可以是別教接通教。如果只是根據染污的三性次第來討論止觀，那麼可以只是別教。現在既全面地根據染污和清凈兩種三性，又全面地討論次第和不次第兩種修行方法，又在每一種性質中都是先觀后止，不是先止后觀，又即使是凡夫也可以同時修行止觀。
【English Translation】 English version: The Buddha's realm is ultimately complete. Through the ultimate fulfillment of the 'Parikalpita-nirodha-caryā' (Parikalpita-nirodha-caryā: the practice of stopping the attachment to the differences of things), the 'Nirmāṇakāya-vimukti-guṇa' (Nirmāṇakāya-vimukti-guṇa: the merit of liberation possessed by the transformation body manifested by the Buddha to liberate sentient beings) is achieved. Relying on the ultimate fulfillment of the 'Paratantra-nirodha-caryā' (Paratantra-nirodha-caryā: the practice of stopping the attachment to the interdependent relationships of things), the 'Saṃbhogakāya-prajñā-guṇa' (Saṃbhogakāya-prajñā-guṇa: the merit embodied by the wisdom attained by the Buddha through practice) is achieved. Through the ultimate fulfillment of the 'Pariniṣpanna-nirodha-caryā' (Pariniṣpanna-nirodha-caryā: the practice of stopping the attachment to the true nature of things), the 'Tathatā-dharmakāya-guṇa' (Tathatā-dharmakāya-guṇa: the eternal and unchanging merit possessed by the Buddha's Dharmakāya) is achieved. Furthermore, in each stage, it is neither vertical nor horizontal, but both horizontal and vertical. Initially, from the 'Nāma-bhūmi' (Nāma-bhūmi: the stage where the practitioner begins to understand the Buddha's teachings), one understands the present moment of the slightest mind, as well as the 'Ten Realms' (Ten Realms: hell, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, Buddhas) and the 'Ten Suchnesses' (Ten Suchnesses: suchness of appearance, nature, entity, power, function, cause, condition, effect, retribution, and ultimate equality of beginning and end) of provisional and real dharmas. As one sees a dharma that accords with one's mind, it is all 'Parikalpita-dharma' (Parikalpita-dharma: dharmas produced through discrimination). This dharma has no substance in itself, it is 'Paratantra-dharma' (Paratantra-dharma: dharmas that exist depending on other conditions). 'Paratantra-dharma' also has no self-nature, it is only the 'Dharmadhātu-tathatā' (Dharmadhātu-tathatā: the true nature of the universe), which is 'Pariniṣpanna-dharma' (Pariniṣpanna-dharma: the true nature of things). Therefore, when one first aspires to enlightenment, one obtains the simultaneous practice of the 'Three Cessations' (Three Cessations: cessation of attachment to discrimination, interdependence, and reality), but in the 'Kriyā-bhūmi' (Kriyā-bhūmi: the stage of practice through observation) it is not yet clear, in the 'Sādṛśya-bhūmi' (Sādṛśya-bhūmi: the stage where the practitioner has a similar understanding of the Buddha's teachings) it becomes clear. If it is still not clear in the 'Sādṛśya-bhūmi', it becomes even clearer in the 'Aṃśa-prāpti-bhūmi' (Aṃśa-prāpti-bhūmi: the stage where the practitioner partially realizes the truth). In the 'Aṃśa-prāpti-bhūmi' there are still aspects that are not clear, only in the 'Pariṇāma-bhūmi' (Pariṇāma-bhūmi: the stage where the practitioner fully realizes the truth) is it completely clear. However, from beginning to end, one always takes the 'Three Natures' (Three Natures: Parikalpita, Paratantra, Pariniṣpanna) as the object of observation, so it is said that there is no difference in relying on the dharma. Furthermore, to summarize, the elimination of obstacles and the attainment of benefits through the 'Three Natures' 'Śamatha-vipassanā' (Śamatha-vipassanā: the practice of cessation and insight based on the Three Natures) are explained. Through the accomplishment of the 'Three Natures' 'Śamatha-caryā' (Śamatha-caryā: the practice of cessation based on the Three Natures), one departs from the actions of ordinary beings. Through the accomplishment of the 'Three Natures' 'Vipassanā-caryā' (Vipassanā-caryā: the practice of insight based on the Three Natures), one departs from the actions of 'Śrāvakas'. This is called eliminating obstacles. Through the accomplishment of the 'Three Natures' 'Śamatha-caryā', one obtains the joy of 'Nirvāṇa' as self-benefit. Through the accomplishment of the 'Three Natures' 'Vipassanā-caryā', one takes 'Pratītyasamutpāda' (Pratītyasamutpāda: dependent origination) as benefiting others. This explains the end of the fourth type of 'Śamatha-vipassanā' regarding cutting off and attaining. Someone asks: The accomplishment of cessation is only departing from the actions of ordinary beings, only entering into the meaning of emptiness. The accomplishment of insight is only departing from the actions of 'Śrāvakas', only departing from the meaning of illusion. It is probably between the 'Common Teaching' (Common Teaching: a Buddhist doctrine that believes that all things are empty) and the 'Distinct Teaching' (Distinct Teaching: a Buddhist doctrine that believes that things are both empty and not empty), and it is explained as 'Perfect and Sudden' (Perfect and Sudden: a Buddhist doctrine that believes that one can realize everything simultaneously), is it not too much? The answer is: If one only discusses 'Śamatha-vipassanā' based on the defiled 'Parikalpita-svabhāva', then it can only be the 'Common Teaching'. If one only discusses 'Śamatha-vipassanā' based on the 'Parikalpita' and 'Paratantra' natures, then it can be the 'Distinct Teaching' connecting to the 'Common Teaching'. If one only discusses the order of the defiled 'Three Natures', then it can only be the 'Distinct Teaching'. Now, one comprehensively bases it on both the defiled and pure 'Three Natures', and comprehensively discusses both the sequential and non-sequential methods of practice, and in each nature, it is first insight and then cessation, not first cessation and then insight, and even ordinary beings can simultaneously practice 'Śamatha-vipassanā'.
觀。安得非圓頓耶。須知凡夫聲聞皆有界內界外之殊。分段生死界內凡夫行也。變易生死界外凡夫行也。滯于但空界內聲聞行也。滯于但中界外聲聞行也。是故經云。有聲聞乘聲聞。有聲聞乘緣覺。有聲聞乘菩薩。有緣覺乘聲聞。有緣覺乘緣覺。有緣覺乘菩薩。有菩薩乘聲聞。有菩薩乘緣覺。有菩薩乘菩薩。智者大師釋之謂。初三即藏教三乘。次三即通教三乘。次三即別教地前及地上也。今之行人。初心便行三止三觀。便離凡夫及聲聞行。所謂圓五品位。圓伏五住煩惱。雖是肉眼即名佛眼。已超別教十回向矣。須知上文四番約位。正意秪在第四非橫非豎論橫豎耳。
△五明止觀作用三。初正明。二偈頌。三結。初中三。初備顯作用。二重明所依。三再示方便。初又四。初克證全體大用作用。二明雙遮雙照作用。三明離過具德作用。四明融即離微作用。今初。
次明第五止觀作用者。謂止行成故。體證凈心。理融無二之性。與諸眾生圓同一相之身。三寶於是混爾無三。二諦自斯莽然不二。怕兮凝湛。淵渟恬然。澄明內寂。用無用相。動無動相。蓋以一切法本來平等故。心性法爾故。此則甚深法性之體也。謂觀行成故。凈心體顯法界無礙之用。自然出生一切染凈之能。興大供具滿無邊剎。奉獻三寶惠施四生。
【現代漢語翻譯】 現代漢語譯本：觀。怎麼能說不是圓頓呢？要知道凡夫和聲聞都有界內和界外的區別。分段生死是界內凡夫的修行。變易生死是界外凡夫的修行。執著于但空是界內聲聞的修行。執著于但中是界外聲聞的修行。所以經中說：『有聲聞乘聲聞，有聲聞乘緣覺（Pratyekabuddha，獨覺），有聲聞乘菩薩（Bodhisattva，覺有情），有緣覺乘聲聞，有緣覺乘緣覺，有緣覺乘菩薩，有菩薩乘聲聞，有菩薩乘緣覺，有菩薩乘菩薩。』智者大師解釋說，前三種是藏教的三乘，中間三種是通教的三乘，后三種是別教十地前的菩薩和十地上的菩薩。現在的修行人，一開始修行就同時進行三止三觀，就離開了凡夫和聲聞的修行。這就是所謂的圓五品位，圓伏五住煩惱。雖然是肉眼，卻名為佛眼，已經超越了別教的十回向了。要知道上文四次約位，真正的意思只是在第四次非橫非豎地討論橫豎而已。 △五、說明止觀的作用有三個方面。一是正面說明，二是偈頌，三是總結。在正面說明中又分為三個部分。一是充分顯示作用，二是再次說明所依據的，三是再次指示方便。在充分顯示作用中又分為四個部分。一是明確證明全體大用作用，二是說明雙遮雙照作用，三是說明離過具德作用，四是說明融即離微作用。現在先說第一點。 其次說明第五止觀的作用，就是說止的修行成就了，就能體證清凈心，理融無二的自性，與所有眾生圓滿同一相的身。佛法僧三寶於是混合而沒有三個的區別，真諦俗諦二諦自然而然地沒有二的分別。寂靜啊，凝定深湛，像深淵一樣平靜。澄澈明凈，內心寂靜，用而無用之相，動而無動之相。這是因為一切法本來就是平等的，心性本來就是如此。這就是甚深法性的本體。觀的修行成就了，清凈心的本體就顯現出法界無礙的作用，自然而然地產生一切染凈的功能。興建廣大的供養器具，充滿無邊的剎土，奉獻給佛法僧三寶，惠施給四生。
【English Translation】 English version: Contemplation. How can it not be perfect and sudden? Know that ordinary beings and Śrāvakas (聲聞, Hearers) all have distinctions between within and beyond the realms. Segmented birth and death is the practice of ordinary beings within the realms. Transformative birth and death is the practice of ordinary beings beyond the realms. Attachment to mere emptiness is the practice of Śrāvakas within the realms. Attachment to mere the Middle Way is the practice of Śrāvakas beyond the realms. Therefore, the Sutra says: 'There are Śrāvaka Vehicle Śrāvakas, there are Śrāvaka Vehicle Pratyekabuddhas (緣覺, Solitary Buddhas), there are Śrāvaka Vehicle Bodhisattvas (菩薩, Enlightenment Beings), there are Pratyekabuddha Vehicle Śrāvakas, there are Pratyekabuddha Vehicle Pratyekabuddhas, there are Pratyekabuddha Vehicle Bodhisattvas, there are Bodhisattva Vehicle Śrāvakas, there are Bodhisattva Vehicle Pratyekabuddhas, there are Bodhisattva Vehicle Bodhisattvas.' The Great Master Zhiyi explains this by saying that the first three are the three vehicles of the Tripiṭaka teaching, the next three are the three vehicles of the shared teaching, and the last three are the Bodhisattvas before the ten grounds and on the ten grounds of the distinct teaching. Today's practitioners, from the very beginning of their practice, simultaneously engage in the three cessations and three contemplations, and thus depart from the practices of ordinary beings and Śrāvakas. This is what is called the perfect five grades, perfectly subduing the five dwelling afflictions. Although it is the physical eye, it is called the Buddha eye, and it has already transcended the ten dedications of the distinct teaching. Know that the four times of discussing positions in the above text, the true intention is only in the fourth time, discussing horizontal and vertical without being either horizontal or vertical. △5. Explaining the function of cessation and contemplation has three aspects. First, a direct explanation; second, verses; and third, a conclusion. The direct explanation is further divided into three parts. First, fully revealing the function; second, reiterating the basis; and third, re-indicating the means. Fully revealing the function is further divided into four parts. First, clearly proving the function of the great overall use; second, explaining the function of dual negation and dual illumination; third, explaining the function of being free from faults and possessing virtues; and fourth, explaining the function of fusion and subtle distinction. Now, let's discuss the first point. Next, explaining the function of the fifth cessation and contemplation, it means that when the practice of cessation is accomplished, one can embody and realize the pure mind, the nature of non-duality in principle, and the body of perfect oneness with all sentient beings. The Three Jewels (Buddha, Dharma, Sangha) are thus mixed and without three distinctions, and the Two Truths (conventional and ultimate) are naturally without two separations. Tranquil, still, and profound, like a deep pool. Clear and bright, the inner mind is silent, using without the appearance of use, moving without the appearance of movement. This is because all dharmas are originally equal, and the nature of the mind is naturally so. This is the essence of the profound Dharma-nature. When the practice of contemplation is accomplished, the essence of the pure mind manifests the unobstructed function of the Dharma realm, and naturally produces all functions of purity and defilement. Erecting vast offerings, filling boundless lands, offering them to the Three Jewels, and bestowing them upon the four kinds of beings.
及以吸風藏火放光動地。引短促長合多離一。殊形六道分響十方。五通示現三輪顯化。乃至上生色界之頂。下居兜率之天。托影于智幻之門。通靈于方便之道。揮二手以表獨尊。蹈七步而彰唯極。端坐瓊臺。思惟寶樹。高耀普眼於六天之宮。遍轉圓音於十方之國。蓮華藏海帝網以開張。娑婆雜土星羅而佈列。乃使同形異見一唱殊聞。外色眾彰殊光亂彩。故有五山永耀八樹潛輝。玉質常存權形取滅。斯盡大悲大愿熏習力故。一切法法爾。一心作故。即是甚深緣起之用也。
繇止行成克證全體。繇觀行成能興大用。此總明作用之大端也。能證三諦之智名為佛寶。所證三性之理名為法寶。理外無智智外無理名為僧寶。故混爾無三也。分別依他二性名俗諦。真實之性名真諦。又三性俱名俗諦。三性無性名真諦。又三性三無性名言建立俱名俗諦。三性三無性本惟一心名真諦。故莽然不二也。余可知。
△二明雙遮雙照作用。
又止行成故。其心平等不住生死。觀行成故。德用緣起不入涅槃。又止行成故住大涅槃。觀行成故處於生死。
不住不入是雙遮。能住能處是雙照也。
△三明離過具德作用。
又止行成故不為世染。觀行成故不為寂滯。又止行成故即用而常寂。觀行成故即寂而常用。
【現代漢語翻譯】 現代漢語譯本 以及能夠吸風、藏火、放光、動地。能夠將短促變為長久，將分離變為聚合，將眾多歸為一體。能夠以不同的形態顯現於六道之中，以不同的聲音響徹十方。能夠以五神通示現，以三輪身顯化。乃至上升到**之頂（佛的頭頂），下居於兜率之天（彌勒菩薩的居所）。在智慧幻化的門中寄託身影，在方便的道路上通達靈性。揮動雙手以表示唯我獨尊，腳踏七步以彰顯至高無上。端坐在瓊臺之上，思惟于菩提寶樹之下。在六天之宮（欲界六天）高耀普眼（佛眼），在十方國土遍轉圓音（佛的教法）。蓮華藏海（華藏世界）如帝網般開張，娑婆雜土（我們所居住的穢土世界）如繁星般羅列。於是使得同一種形態產生不同的見解，同一種聲音產生不同的理解。外在的色彩眾多顯現，不同的光芒交錯紛亂。所以有五山（須彌山等五座山）永遠閃耀，八樹（佛陀誕生地的八棵樹）默默放光。玉石般的本質常存，權宜之形的取捨幻滅。這些都是大悲大愿熏習的力量所致。一切法都是自然而然的，都是一心所造就的。這就是甚深緣起的作用。
通過止的修行成就，可以證得全體的真如。通過觀的修行成就，可以興起廣大的作用。這裡總的說明了作用的大的方面。能夠證得空、假、中三諦的智慧，稱為佛寶。所證得的空性、假名、中道三性的道理，稱為法寶。理外無智，智外無理，稱為僧寶。所以融合起來就沒有三寶的分別。分別依他起性、遍計所執二性，稱為俗諦。圓成實性稱為真諦。又，三性都稱為俗諦，三性皆空無自性稱為真諦。又，三性三無性，從言語概念上建立的都稱為俗諦。三性三無性，其本源只是一個心，稱為真諦。所以渾然一體，沒有分別。其餘的可以類推得知。
△二、說明雙遮雙照的作用
又，通過止的修行成就，其心平等，不住于生死。通過觀的修行成就，德行作用緣起，不入于涅槃。又，通過止的修行成就，安住于大涅槃。通過觀的修行成就，處於生死之中。
不住不入是雙遮。能住能處是雙照。
△三、說明離過具德的作用
又，通過止的修行成就，不被世俗所污染。通過觀的修行成就，不為寂滅所滯留。又，通過止的修行成就，即在作用中而常寂靜。通過觀的修行成就，即在寂靜中而常用。
【English Translation】 English version And also able to absorb wind, conceal fire, emit light, and move the earth. Able to transform the short into the long, unite the separated, and gather the many into one. Able to manifest in different forms within the six realms (six paths of reincarnation), and resonate with different sounds throughout the ten directions. Able to demonstrate with the five supernormal powers (five types of spiritual abilities), and reveal transformations with the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). Even ascending to the summit of ** (the top of Buddha's head), and dwelling in the Tushita Heaven (the abode of Maitreya Bodhisattva). Entrusting the shadow to the gate of wisdom's illusion, and connecting spiritually to the path of skillful means. Waving both hands to signify uniqueness and honor, stepping seven paces to manifest the ultimate supremacy. Sitting upright on the jeweled platform, contemplating beneath the Bodhi tree. Radiating the all-seeing eye (Buddha's eye) in the palaces of the six heavens (the heavens of the desire realm), and universally turning the perfect sound (Buddha's teachings) in the countries of the ten directions. The Lotus Treasury Sea (the Avatamsaka world) unfolds like Indra's net, and the impure lands of Saha (the world we live in) are arranged like stars. Thus, it causes the same form to produce different views, and the same sound to produce different understandings. External colors manifest in abundance, and different lights intertwine in confusion. Therefore, the five mountains (Mount Sumeru and the other four mountains) eternally shine, and the eight trees (the eight trees at the Buddha's birthplace) silently emit light. The jade-like essence remains constant, while the expedient forms are taken and relinquished. All of this is due to the power of great compassion and great vows. All dharmas are naturally so, and are created by the one mind. This is the function of profound dependent origination.
Through the practice of cessation (shamatha), one can attain the complete realization of Suchness. Through the practice of contemplation (vipassana), one can arise great functions. This generally explains the great aspects of function. The wisdom that can realize the three truths (emptiness, provisional existence, and the middle way) is called the Buddha Jewel. The principle of the three natures (dependent nature, imputed nature, and perfected nature) that is realized is called the Dharma Jewel. There is no wisdom outside of principle, and no principle outside of wisdom, which is called the Sangha Jewel. Therefore, when merged, there is no distinction of the three jewels. Distinguishing the dependent nature and the imputed nature is called the conventional truth (samvriti-satya). The perfected nature is called the ultimate truth (paramartha-satya). Also, all three natures are called the conventional truth, and the emptiness of all three natures is called the ultimate truth. Furthermore, the three natures and the three non-natures, established through language and concepts, are all called the conventional truth. The three natures and the three non-natures, whose origin is only one mind, are called the ultimate truth. Therefore, they are inherently one, without distinction. The rest can be inferred.
△2. Explaining the function of double negation and double affirmation
Moreover, through the practice of cessation, the mind is equal and does not dwell in samsara (birth and death). Through the practice of contemplation, virtuous functions arise from dependent origination and do not enter nirvana. Furthermore, through the practice of cessation, one abides in great nirvana. Through the practice of contemplation, one dwells in samsara.
Not dwelling and not entering are double negation. Being able to dwell and being able to abide are double affirmation.
△3. Explaining the function of being free from faults and possessing virtues
Moreover, through the practice of cessation, one is not defiled by the world. Through the practice of contemplation, one is not stagnant in quiescence. Furthermore, through the practice of cessation, one is constantly tranquil even in function. Through the practice of contemplation, one is constantly functional even in quiescence.
不染不滯是離過。用寂寂用是具德也。
△四明融即離微作用。
又止行成故知生死即是涅槃。觀行成故知涅槃即是生死。又止行成故知生死及涅槃二俱不可得。觀行成故知流轉即生死不轉是涅槃。
諸法從本來。常自寂滅相。不復更滅故。生死即是涅槃。二乘所證涅槃仍是真常流注故。即是變易生死。此對待論融即也。二種生死元無生死之相。如舉波即水。故生死即是涅槃三德。涅槃亦無涅槃之相。如全水在波。故涅槃即是生死。此絕待論融即也。隨緣常不變。故生死涅槃二俱平等。無有一相可得。所謂其入離也。不變常隨緣故。隨流轉緣名為生死。隨不轉緣名為涅槃。所謂其出微也。初備顯作用竟。
△二重明所依。
問曰。菩薩即寂興用之時。三性之中依於何性而得成立。答曰。菩薩依依他性道理故。能得即寂興用。兼以余性助成化道。此義云何。謂雖知諸法有即非有。而復即知不妨非有而有。不無似法顯現。何以故。以緣起之法法爾故。是故菩薩常在三昧而得起心憫念眾生。然復依分別性觀門故。知一切眾生受大苦惱。依依他性觀門故。從心出生攝化之用。依真實性觀門故。知一切眾生與己同體。依分別性止門故。知一切眾生可除染得凈。依依他性止門故。不見能度
【現代漢語翻譯】 現代漢語譯本
不染著、不滯留就是遠離過失。運用寂靜就是具備功德。 △四明融即是闡釋離微的作用。 又因為止行成就，所以知道生死就是涅槃（Nirvana，梵文，意為解脫）。觀行成就，所以知道涅槃就是生死。又因為止行成就，所以知道生死和涅槃二者都不可得。觀行成就，所以知道流轉就是生死，不流轉就是涅槃。 諸法從本來，常自寂滅相，不復更滅故，生死即是涅槃。二乘（聲聞乘和緣覺乘）所證的涅槃仍然是真常流注，所以就是變易生死。這是對待論的融即。兩種生死原本沒有生死的相狀，如同舉起波浪就是水。所以生死就是涅槃的三德（法身德、般若德、解脫德）。涅槃也沒有涅槃的相狀，如同全部的水都在波浪中。所以涅槃就是生死。這是絕待論的融即。隨緣而常不變，所以生死涅槃二者都是平等的，沒有一個相可以得到，這就是所謂的『其入離』。不變而常隨緣，所以隨順流轉的因緣就名為生死，隨順不流轉的因緣就名為涅槃，這就是所謂的『其出微』。以上完全顯示了作用。 △二重明所依。 問：菩薩在即寂而興起作用的時候，在三性（遍計所執性、依他起性、圓成實性）之中，依于哪種性質而得以成立？答：菩薩依于依他性（Paratantra-svabhava，梵文，意為緣起性）的道理，所以能夠得到即寂興用，並且用其餘的性質來幫助成就教化之道。這是什麼意思呢？就是說，雖然知道諸法有即非有，但又知道不妨礙非有而有，不是沒有相似的法顯現。為什麼呢？因為緣起之法本來就是這樣的。所以菩薩常常在三昧（Samadhi，梵文，意為禪定）中而能夠生起心來憐憫眾生。然而又依于分別性（Parikalpita-svabhava，梵文，意為虛妄分別性）的觀門，所以知道一切眾生受到巨大的苦惱。依于依他性（Paratantra-svabhava，梵文，意為緣起性）的觀門，從心中出生攝受教化的作用。依于真實性（Parinispanna-svabhava，梵文，意為圓成實性）的觀門，知道一切眾生與自己同體。依于分別性（Parikalpita-svabhava，梵文，意為虛妄分別性）的止門，知道一切眾生可以去除染污而得到清凈。依于依他性（Paratantra-svabhava，梵文，意為緣起性）的止門，不見能度
【English Translation】 English version
Not being stained and not being attached is to be free from faults. Using stillness is to possess virtues. △ Siming's integration is to elucidate the subtle functions of separation. Furthermore, because the practice of cessation is accomplished, it is known that Samsara (birth and death) is Nirvana (Sanskrit, meaning liberation). Because the practice of contemplation is accomplished, it is known that Nirvana is Samsara. Furthermore, because the practice of cessation is accomplished, it is known that both Samsara and Nirvana are unattainable. Because the practice of contemplation is accomplished, it is known that flowing is Samsara, and not flowing is Nirvana. All dharmas, from the very beginning, are always in a state of tranquil extinction. Because they do not extinguish again, Samsara is Nirvana. The Nirvana attained by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is still a constant flow of true permanence, so it is Samsara of transformation. This is the integration of opposition. The two kinds of Samsara originally have no characteristics of Samsara. It is like lifting a wave, which is water. Therefore, Samsara is the three virtues of Nirvana (Dharmakāya virtue, Prajñā virtue, and liberation virtue). Nirvana also has no characteristics of Nirvana, just as all the water is in the wave. Therefore, Nirvana is Samsara. This is the integration of absoluteness. Constantly unchanging while adapting to conditions, therefore Samsara and Nirvana are both equal, and no characteristic can be obtained. This is what is called 'its entry is separation'. Constantly adapting to conditions without changing, therefore following the conditions of flow is called Samsara, and following the conditions of non-flow is called Nirvana. This is what is called 'its exit is subtle'. The above fully reveals the function. △ Twofold clarification of what is relied upon. Question: When a Bodhisattva arises to function from stillness, which of the three natures (Parikalpita-svabhava, Paratantra-svabhava, Parinispanna-svabhava) does he rely on to establish himself? Answer: A Bodhisattva relies on the principle of Paratantra-svabhava (Sanskrit, meaning dependent origination), so he can attain functioning from stillness, and uses the other natures to help accomplish the path of teaching. What does this mean? It means that although he knows that all dharmas are existent and yet non-existent, he also knows that it does not hinder the non-existent from being existent, and that similar dharmas appear. Why? Because the dharmas of dependent origination are naturally like this. Therefore, Bodhisattvas are always in Samadhi (Sanskrit, meaning meditation) and can arise with compassion for sentient beings. Furthermore, relying on the contemplation gate of Parikalpita-svabhava (Sanskrit, meaning imputed nature), he knows that all sentient beings suffer greatly. Relying on the contemplation gate of Paratantra-svabhava (Sanskrit, meaning dependent nature), the function of embracing and transforming arises from the mind. Relying on the contemplation gate of Parinispanna-svabhava (Sanskrit, meaning perfected nature), he knows that all sentient beings are of the same essence as himself. Relying on the cessation gate of Parikalpita-svabhava (Sanskrit, meaning imputed nature), he knows that all sentient beings can remove defilements and attain purity. Relying on the cessation gate of Paratantra-svabhava (Sanskrit, meaning dependent nature), he does not see the one who delivers
所度之相。依真實性止門故。自身他身本來常住大般涅槃。
答中先標二義。次別釋成。謂雖知諸法下。釋依依他性道理也。然後依分別下。釋余性助成化道也。
△三再示方便。
又若初行菩薩欲有所作。先鬚髮愿。次入止門。即從止起觀。然後隨心所作即成。何故須先發愿。謂指克所求請勝力加故。復何須入止。謂欲知諸法悉非有故。是故於一切有礙之法隨念即通。何故。即從止起觀。謂欲知一切法皆從心作故。是故於一切法有所建立隨念即成也。若久行菩薩即不如是。但發意欲作隨念即成也。諸佛如來複不如是。但不緣而照。不慮而知。隨機感所應見聞。不發意而事自成也。譬如摩尼無心欲益於世。而隨前感雨寶差別。如來亦爾。隨所施為不作心意。而與所益相應。此蓋由三大阿僧祇劫熏習淳熟故得如是。更無異法也。
先明初行方便。次明久行及佛之不同。然非因初行安有久行。非有久行安得成佛。故知欲成佛者須學初行之方便矣。
△二偈頌三。初頌理諦。二頌觀法。三頌勸修。今初。
心性自清凈。諸法唯一心。此心即眾生。此心菩薩佛。生死亦是心。涅槃亦是心。一心而作二。二還無二相。一心如大海。其性恒一味。而具種種義。是無窮法藏。
初一句總
【現代漢語翻譯】 現代漢語譯本： 所度之相，是依據真實自性止息妄念之門而顯現的。自身和他身，本來就是常住于大般涅槃（Mahaparinirvana，究竟涅槃）之中的。
回答中先標出兩種含義，然後分別解釋成就。『謂雖知諸法下』，是解釋依據依他性（paratantrasvabhava，緣起性）的道理。『然後依分別下』，是解釋其餘自性幫助成就教化眾生的道路。
又如果初行菩薩想要有所作為，首先需要發願，然後進入止門（samatha-mukha，止息妄念之門），即從止中生起觀（vipassana，智慧觀照）。然後隨心所作就能成就。為什麼需要先發愿？因為指明克定所求，祈請殊勝力量加持的緣故。又為什麼需要進入止？因為想要知道諸法都是非實有的緣故。所以對於一切有障礙的法，隨念就能通達。為什麼？因為想要知道一切法都是從心所作的緣故。所以對於一切法有所建立，隨念就能成就。如果久行菩薩就不是這樣，只要發起意念想要做什麼，隨念就能成就。諸佛如來更不是這樣，不緣慮而照見，不思慮而知曉，隨機感應所應見聞，不發意而事情自然成就。譬如摩尼寶珠（mani，如意寶珠），沒有心想要利益世間，而隨著眾生的感應降下寶雨的差別。如來也是這樣，隨著所施予的行為不作心意，而與所利益相應。這大概是由於三大阿僧祇劫（asamkhya kalpa，無數大劫）熏習純熟的緣故才能這樣，更沒有其他方法了。
先說明初行菩薩的方便，再說明久行菩薩以及佛的不同。然而沒有初行菩薩，哪裡會有久行菩薩？沒有久行菩薩，哪裡能夠成佛？所以知道想要成佛的人，需要學習初行菩薩的方便。
心性本來就是清凈的，諸法唯一是心。這個心就是眾生，這個心就是菩薩佛。生死也是心，涅槃也是心。一心而生出二，二還歸於無二之相。一心猶如大海，其自性恒常只有一味，而具足種種意義，是無窮的法藏。
第一句總說。
【English Translation】 English version: The aspect of what is being delivered is based on the gate of cessation of delusion according to true nature. One's own body and the bodies of others are originally and constantly abiding in the Great Nirvana (Mahaparinirvana).
The answer first states two meanings, and then separately explains and accomplishes them. 'Saying although knowing all dharmas below' explains the principle based on dependent nature (paratantrasvabhava). 'Then based on distinctions below' explains the remaining nature assisting in accomplishing the path of teaching and transforming beings.
Furthermore, if a Bodhisattva in the initial stages of practice wishes to do something, they must first make a vow, then enter the gate of cessation (samatha-mukha), that is, arise from cessation and cultivate insight (vipassana). Then whatever they do according to their heart will be accomplished. Why is it necessary to first make a vow? Because it specifies the desired outcome and requests the blessing of superior power. Why is it necessary to enter cessation? Because they want to know that all dharmas are not truly existent. Therefore, for all obstructive dharmas, they can penetrate them with a single thought. Why? Because they want to know that all dharmas are made from the mind. Therefore, for all dharmas that are established, they can be accomplished with a single thought. If a Bodhisattva in advanced stages of practice, it is not like this; as soon as they generate the intention to do something, it will be accomplished with a single thought. The Buddhas and Tathagatas are even more different; they illuminate without conceptualizing, and know without thinking, responding to stimuli and perceiving what should be seen and heard. Without generating intention, things are naturally accomplished. For example, a mani jewel (mani) has no intention to benefit the world, but it rains treasures according to the sentient beings' karmic connections. The Tathagata is also like this, acting without intention, and corresponding to the benefit given. This is probably because of the thorough cultivation over three great asamkhya kalpas (asamkhya kalpa), and there is no other method.
First, it explains the convenience for Bodhisattvas in the initial stages of practice, and then explains the differences between Bodhisattvas in advanced stages of practice and Buddhas. However, without Bodhisattvas in the initial stages of practice, where would there be Bodhisattvas in advanced stages of practice? Without Bodhisattvas in advanced stages of practice, how could one become a Buddha? Therefore, knowing that those who want to become Buddhas need to learn the convenience of Bodhisattvas in the initial stages of practice.
The nature of the mind is inherently pure, all dharmas are only the mind. This mind is sentient beings, this mind is Bodhisattvas and Buddhas. Samsara is also the mind, Nirvana is also the mind. One mind gives rise to two, and two return to the aspect of non-duality. One mind is like the great ocean, its nature is always of one flavor, and it possesses all kinds of meanings, it is an inexhaustible treasury of Dharma.
The first sentence is a general statement.
頌真體。次一句攝事歸理。無一法而非全心也。次四句全理成事。無一法之全理不還具眾生佛菩薩生死涅槃種種法也。一心作二即不變常隨緣義。二無二相即隨緣常不變義。海喻可知。
△二頌觀法三。初法說。二喻說。三合結。今初。
是故諸行者。應當一切時。觀察自身心。知悉由染業。熏藏心故起。既知如來藏。依熏作世法。應解眾生體。悉是如來藏。復念真藏心。隨熏作世法。若以凈業熏。藏必作佛果。
觀察自身心。謂約染濁分別性修止觀也。知悉由染業熏藏心故起。是約染濁依他性修止觀也。應解眾生體悉是如來藏。是約染濁真實性修止觀也。復念真藏性等四句。是以染例凈。即約清凈三性修止觀也。又如來藏依熏作世法。是知不變常隨緣也。眾生體悉是如來藏。是解隨緣常不變也。世法既爾佛果例然。約性則一真平等。約修則因滿果圓。所以必須依止一心勤行妙止觀也。
△二喻說。
譬如見金蛇。知是打金作。即解于蛇體。純是調柔金。復念金隨匠。得作蛇蟲形。即知蛇體金。隨匠成佛像。
蛇喻染濁分別性。打喻染濁依他性。蛇體純是調柔金。即喻染濁真實性。又打金作蛇喻不變隨緣。蛇體純金喻隨緣不變也。蛇體金喻現前一念心性。匠喻止觀法門。成佛像
【現代漢語翻譯】 現代漢語譯本 頌揚真如本體。下一句『攝事歸理』，意思是說沒有哪一法不是全體一心所顯現的。接下來的四句『全理成事』，意思是說沒有哪一法的全體真理不是還具備眾生、佛、菩薩、生死、涅槃種種法的。『一心作二』就是不變而常隨緣的意義。『二無二相』就是隨緣而常不變的意義。可以用海的比喻來理解。
△二、頌揚觀法三。首先是法說，其次是喻說，最後是合結。現在開始講法說。
『是故諸行者，應當一切時，觀察自身心，知悉由染業，熏藏心故起。既知如來藏，依熏作世法，應解眾生體，悉是如來藏。復念真藏心，隨熏作世法，若以凈業熏，藏必作佛果。』
『觀察自身心』，是說針對染濁的分別性修習止觀。『知悉由染業熏藏心故起』，是說針對染濁的依他性修習止觀。『應解眾生體悉是如來藏』，是說針對染濁的真實性修習止觀。『復念真藏性』等四句，是用染來比喻凈，也就是針對清凈的三性修習止觀。另外，『如來藏依熏作世法』，是說知曉不變而常隨緣。『眾生體悉是如來藏』，是說理解隨緣而常不變。世法既然如此，佛果也可以以此類推。從本性上來說，就是一真平等。從修行上來說，就是因圓滿而果成就。所以必須依靠一心勤奮地修習妙止觀。
△二、喻說。
『譬如見金蛇，知是打金作。即解于蛇體，純是調柔金。復念金隨匠，得作蛇蟲形。即知蛇體金，隨匠成佛像。』
蛇比喻染濁的分別性。打比喻染濁的依他性。蛇的本體純粹是調柔的金，比喻染濁的真實性。另外，打金作成蛇比喻不變隨緣，蛇的本體是純金比喻隨緣不變。蛇的本體是金比喻現前一念的心性。工匠比喻止觀法門。成就佛像。
【English Translation】 English version It praises the true essence of reality. The next sentence, 'encompasses phenomena and returns to principle,' means that there is no single dharma that is not manifested by the whole mind. The following four sentences, 'the whole principle becomes phenomena,' mean that there is no single dharma whose whole principle does not still possess all kinds of dharmas such as sentient beings, Buddhas, Bodhisattvas, birth and death, and Nirvana. 'One mind creates two' is the meaning of unchanging yet constantly adapting to conditions. 'Two without two appearances' is the meaning of adapting to conditions yet remaining constantly unchanging. The analogy of the ocean can be used to understand this.
△2. Praising the contemplation method in three parts. First, the explanation of the Dharma; second, the explanation through analogy; and third, the concluding synthesis. Now, let's begin with the explanation of the Dharma.
'Therefore, all practitioners should at all times observe their own mind and heart, knowing that all arises from the defiled karma that熏 (xūn, permeate, influence) the storehouse consciousness. Since it is known that the Tathagatagarbha (如來藏, the Womb of the Buddhas, Buddha-nature) creates worldly dharmas according to the熏 (xūn, influence), one should understand that the essence of sentient beings is entirely the Tathagatagarbha (如來藏, the Womb of the Buddhas, Buddha-nature). Furthermore, contemplate that the true storehouse mind creates worldly dharmas according to the熏 (xūn, influence). If one熏 (xūn, permeate, influence) it with pure karma, the storehouse will surely create the fruit of Buddhahood.'
'Observing one's own mind and heart' refers to cultivating Samatha-vipassana (止觀, calming and insight meditation) in relation to the discriminating nature of defilement. 'Knowing that all arises from the defiled karma that熏 (xūn, permeate, influence) the storehouse consciousness' refers to cultivating Samatha-vipassana (止觀, calming and insight meditation) in relation to the dependent nature of defilement. 'One should understand that the essence of sentient beings is entirely the Tathagatagarbha (如來藏, the Womb of the Buddhas, Buddha-nature)' refers to cultivating Samatha-vipassana (止觀, calming and insight meditation) in relation to the true nature of defilement. The four sentences beginning with 'Furthermore, contemplate the true storehouse nature' use defilement as an analogy for purity, which is to cultivate Samatha-vipassana (止觀, calming and insight meditation) in relation to the three natures of purity. Furthermore, 'the Tathagatagarbha (如來藏, the Womb of the Buddhas, Buddha-nature) creates worldly dharmas according to the熏 (xūn, influence)' means knowing the unchanging yet constantly adapting to conditions. 'The essence of sentient beings is entirely the Tathagatagarbha (如來藏, the Womb of the Buddhas, Buddha-nature)' means understanding the adapting to conditions yet remaining constantly unchanging. Since worldly dharmas are like this, the fruit of Buddhahood can be inferred similarly. In terms of essence, it is the one true equality. In terms of cultivation, it is the perfection of cause and the attainment of fruit. Therefore, one must rely on the one mind and diligently practice the wonderful Samatha-vipassana (止觀, calming and insight meditation).
△2. Explanation through analogy.
'For example, seeing a golden snake, one knows it is made by hammering gold. One then understands that the snake's essence is purely pliable gold. Furthermore, contemplate that the gold, following the craftsman, can take the shape of snakes and insects. One then knows that the snake's essence, gold, can become a Buddha image following the craftsman.'
The snake is an analogy for the discriminating nature of defilement. Hammering is an analogy for the dependent nature of defilement. The snake's essence being purely pliable gold is an analogy for the true nature of defilement. Furthermore, hammering gold to make a snake is an analogy for the unchanging yet adapting to conditions, and the snake's essence being pure gold is an analogy for adapting to conditions yet remaining unchanging. The snake's essence being gold is an analogy for the mind-nature of the present moment. The craftsman is an analogy for the Samatha-vipassana (止觀, calming and insight meditation) method. Achieving the Buddha image.
喻成出障凈法身也。
△三合結。
藏心如真金。具足違順性。能隨染凈業。顯現凡聖果。
金可為蛇為像。即是具足蛇像二性。故能隨匠打作蛇像。藏心亦爾。本具違順二性。故能隨染凈二業顯現凡聖二果。然正為蛇時像性仍在。故可轉蛇作像。則知正在染時凈性仍在。故可轉凡成聖也。蛇像非佛像。故須修證。佛金即蛇金。故常平等。彼執性廢修。執修昧性者。安知常同常別法界法門哉。二頌觀法竟。
△三頌勸修。
以是因緣故。速習無漏業。熏于清凈心。疾成平等德。是故於即時。莫輕御自身。亦勿賤於他。終俱成佛故。
凈心為因。凈業為緣。因必藉緣。故須速習無漏業緣。熏于清凈心之真因。令成本來平等之妙德也。我心既即佛性。安可輕御。御者用也。一切眾生皆有佛性。安可賤他。既不自輕亦不賤他。是名平等佛德。
△三結。
此明止觀作用竟。上來總明五番建立止觀道理訖。
已上第二大科廣作分別竟。
△三歷事指點三。初明禮佛時止觀。二明食時止觀。三明便利時止觀。初中三。初觀門。二止門。三雙行。初又二。初實事觀。二假想觀。初又三。初法。二喻。三合。今初。
凡禮佛之法亦有止觀二門。所言觀門禮佛者
【現代漢語翻譯】 現代漢語譯本： 比喻成就去除障礙的清凈法身。
△三合結。
藏心如真金。具足違順性。能隨染凈業。顯現凡聖果。
藏心就像真金一樣，具足順逆二種性質，能夠隨著染污和清凈的業力，顯現凡夫和聖人的果報。
金可以被打造成蛇或像，這就是具足蛇和像兩種性質。所以能夠隨著工匠的打造，作成蛇或像。藏心也是這樣，本來就具足違逆和順從兩種性質，所以能夠隨著染污和清凈兩種業力，顯現凡夫和聖人兩種果報。然而正在成為蛇的時候，像的性質仍然存在，所以可以把蛇轉變成像。由此可知，正在染污的時候，清凈的性質仍然存在，所以可以轉凡成聖。蛇像不是佛像，所以需要修行證悟。佛金就是蛇金，所以常常平等。那些執著于本性而廢棄修行，或者執著于修行而昧於本性的人，怎麼知道常同常別的法界法門呢？二頌觀法完畢。
△三頌勸修。
以是因緣故。速習無漏業。熏于清凈心。疾成平等德。是故於即時。莫輕御自身。亦勿賤於他。終俱成佛故。
因為這個因緣的緣故，應當快速修習沒有煩惱的業，熏習清凈心的真因，使之成就本來平等的妙德。我的心既然就是佛性，怎麼可以輕慢使用它呢？一切眾生都有佛性，怎麼可以輕賤他人呢？既不輕視自己，也不輕賤他人，這就是平等佛德。
△三結。
此明止觀作用竟。上來總明五番建立止觀道理訖。
以上說明止觀的作用完畢。上面總共說明了五番建立止觀的道理完畢。
已上第二大科廣作分別竟。
以上第二大科，廣泛地作出分別完畢。
△三歷事指點三。初明禮佛時止觀。二明食時止觀。三明便利時止觀。初中三。初觀門。二止門。三雙行。初又二。初實事觀。二假想觀。初又三。初法。二喻。三合。今初。
△三、歷事指點，分為三部分。首先說明禮佛時的止觀，其次說明吃飯時的止觀，最後說明大小便時的止觀。在禮佛時的止觀中，又分為三個部分：首先是觀門，其次是止門，最後是止觀雙行。在觀門中，又分為兩個部分：首先是實事觀，其次是假想觀。在實事觀中，又分為三個部分：首先是法，其次是比喻，最後是合。現在開始。
凡禮佛之法亦有止觀二門。所言觀門禮佛者
【English Translation】 English version: It is a metaphor for achieving the pure Dharmakaya (Dharmakaya: the body of the Buddha, representing ultimate reality) that is free from obstacles.
△ Three-part conclusion.
The hidden mind is like true gold. It possesses both compliant and contrary natures. It can manifest the fruits of ordinary beings and sages according to defiled and pure karma.
The hidden mind is like true gold, possessing both compliant and contrary natures. It can manifest the fruits of ordinary beings and sages according to defiled and pure karma.
Gold can be made into a snake or an elephant, which means it possesses both the natures of a snake and an elephant. Therefore, it can be made into a snake or an elephant according to the craftsman's skill. The hidden mind is also like this, inherently possessing both contrary and compliant natures. Therefore, it can manifest the fruits of ordinary beings and sages according to defiled and pure karma. However, when it is being made into a snake, the nature of the elephant still exists, so the snake can be transformed into an elephant. From this, we know that when it is being defiled, the nature of purity still exists, so ordinary beings can be transformed into sages. A snake or an elephant is not a Buddha image, so it needs cultivation and realization. Buddha gold is the same as snake gold, so it is always equal. Those who cling to nature and abandon cultivation, or cling to cultivation and are ignorant of nature, how can they know the Dharma gate of the Dharmadhatu (Dharmadhatu: the realm of reality) that is both constant and different? The two verses on contemplation are completed.
△ Three verses on encouraging cultivation.
Because of this cause and condition, quickly cultivate the undefiled karma. Perfume the pure mind, and quickly achieve equal virtue. Therefore, at this very moment, do not despise yourself. Also, do not look down on others, for ultimately, all will become Buddhas.
Because of this cause and condition, one should quickly cultivate undefiled karma, perfuming the true cause of the pure mind, so that it achieves the wonderful virtue of inherent equality. Since my mind is the same as Buddha-nature (Buddha-nature: the potential for enlightenment), how can I despise using it? All sentient beings have Buddha-nature, how can I look down on others? Neither despising oneself nor looking down on others is called equal Buddha-virtue.
△ Three-part conclusion.
This explains the function of cessation and contemplation. The above concludes the overall explanation of the fivefold establishment of the principles of cessation and contemplation.
The above concludes the extensive differentiation of the second major section.
The above concludes the extensive differentiation of the second major section.
△ Three, pointing out through experiences, divided into three parts. First, explaining cessation and contemplation during prostration to the Buddha. Second, explaining cessation and contemplation during meals. Third, explaining cessation and contemplation during urination and defecation. In cessation and contemplation during prostration to the Buddha, there are three parts: first, the gate of contemplation; second, the gate of cessation; third, the dual practice of cessation and contemplation. In the gate of contemplation, there are two parts: first, contemplation of actual events; second, contemplation of imagination. In the contemplation of actual events, there are three parts: first, the Dharma (Dharma: the teachings of the Buddha); second, the metaphor; third, the synthesis. Now we begin.
In all methods of prostration to the Buddha, there are also two gates of cessation and contemplation. What is meant by the gate of contemplation in prostration to the Buddha is
。當知十方三世一切諸佛。悉與我身同一凈心為體。但以諸佛修習凈業熏心故。得成凈果。差別顯現。遍滿十方三世。然一一佛皆具一切種智。是正遍知海。是大慈悲海。唸唸之中盡知一切眾生心心數法。盡欲救度一切眾生。一佛既爾。一切諸佛皆悉如是。是故行者若供養時。若禮拜時。若讚歎時。若懺悔時。若勸請時。若隨喜時。若迴向時。若發願時。常作是念。一切諸佛悉知我供養。悉受我供養。乃至知我發願。
此依法性及與佛德稱實而觀。行愿品所謂起深信解如對目前者也。
△二喻。
猶如生盲之人于大眾中行種種惠施。雖不見大眾諸人。而知諸人皆悉見己所作。受己所施。與有目者行施無異。
無始無明未破。喻如生盲。然能作此信解。則功德與菩薩等矣。
△三合。
行者亦爾。雖不見諸佛。而知諸佛皆悉見己所作。受我懺悔。受我供養。如此解時。即時現前供養。與實見諸佛供養者等無有異也。何以故。以觀見佛心故。佛心者大慈悲是也。
雖不見諸佛而見諸佛大慈悲心。所謂雖是肉眼名為佛眼也。
△二假想觀二。初佛身觀。二供具觀。初中二。初直示。二釋疑。今初。
又若能想作一佛身相嚴好。乃至能得想作無量諸佛。一一佛前皆見
【現代漢語翻譯】 現代漢語譯本：須知十方三世一切諸佛，都與我的身心具有同一清凈心性作為本體。只是因為諸佛修習清凈的行業熏習其心，所以成就清凈的果報，差別顯現，遍滿十方三世。然而每一尊佛都具備一切種智，是真正圓滿的智慧之海，是大慈大悲之海。在每一個念頭之中，完全知曉一切眾生的心念和心所法，想要救度一切眾生。一尊佛既然如此，一切諸佛都是這樣。因此修行人在供養時，禮拜時，讚歎時，懺悔時，勸請時，隨喜時，迴向時，發願時，常常這樣想念：一切諸佛都知道我的供養，都接受我的供養，乃至知道我的發願。
這是依據法性和佛的功德，稱合實際情況而觀察。如同《行愿品》所說的，生起深刻的信心和理解，如同面對面一樣。
△二、比喻。
猶如天生的盲人在大眾之中行種種佈施，雖然看不見大眾諸人，但知道諸人全都看見自己所作的，接受自己所施捨的，與有眼睛的人行佈施沒有差別。
無始以來的無明沒有破除，比喻如同天生的盲人。然而能夠生起這樣的信心和理解，那麼功德就與菩薩相等了。
△三、合。
修行人也是這樣，雖然看不見諸佛，但知道諸佛全都看見自己所作的，接受我的懺悔，接受我的供養。如此理解的時候，當下就如同現前供養，與真正見到諸佛供養的人相等沒有差別。為什麼呢？因為觀見佛心的緣故。佛心就是大慈悲。
雖然看不見諸佛，但看見諸佛的大慈悲心。這就是所謂的雖然是肉眼，也名為佛眼。
△二、假想觀分二：一、佛身觀，二、供具觀。初中分二：一、直接指示，二、解釋疑問。現在先說直接指示。
又如果能夠想像作一尊佛的身相莊嚴美好，乃至能夠想像作無量諸佛，在每一尊佛前都看見
【English Translation】 English version: Know that all Buddhas of the ten directions and three times share the same pure mind as their essence with my own body. It is only because these Buddhas cultivate pure karma, perfuming their minds, that they achieve pure results, manifesting differently and pervading the ten directions and three times. However, each Buddha possesses all-knowing wisdom (sarva-jñāna, all-knowing wisdom), is an ocean of perfect knowledge (samyak-saṃbuddha, perfectly enlightened) and an ocean of great compassion (mahā-karuṇā, great compassion). In every thought, they fully know the minds and mental functions of all sentient beings, desiring to save all sentient beings. If one Buddha is like this, then all Buddhas are like this. Therefore, when a practitioner makes offerings, performs prostrations, offers praise, repents, makes requests, rejoices in others' merit, dedicates merit, or makes vows, they should always think: 'All Buddhas know my offerings, receive my offerings, and even know my vows.'
This is based on the Dharma-nature (dharmatā, the nature of reality) and the virtues of the Buddhas, observing in accordance with reality. It is like what the 'Practice and Vows' chapter (of the Avataṃsaka Sūtra) says: 'Generate deep faith and understanding as if facing them directly.'
△2. Analogy.
It is like a person born blind who makes various offerings in a crowd. Although they cannot see the people in the crowd, they know that all the people see what they are doing and receive what they are giving. There is no difference between making offerings with eyes and making offerings without eyes.
Beginningless ignorance (avidyā, ignorance) has not been broken, which is like being born blind. However, if one can generate such faith and understanding, then the merit is equal to that of a Bodhisattva.
△3. Combination.
Practitioners are also like this. Although they cannot see the Buddhas, they know that all the Buddhas see what they are doing, receive my repentance, and receive my offerings. When understanding in this way, it is immediately like making offerings in their presence, equal to those who actually see the Buddhas making offerings. Why? Because of seeing the Buddha's mind. The Buddha's mind is great compassion.
Although one cannot see the Buddhas, one sees the great compassionate mind of the Buddhas. This is what is meant by 'although it is the physical eye, it is called the Buddha eye.'
△2. Imaginary Contemplation in two parts: First, contemplation of the Buddha's body. Second, contemplation of the offerings. The first is divided into two parts: First, direct instruction. Second, explanation of doubts. Now, first, the direct instruction.
Furthermore, if one can imagine the form of one Buddha's body as solemn and beautiful, and even imagine countless Buddhas, seeing before each Buddha
己身供養禮拜者。亦是現前供養。何以故。以是心作佛。是心是佛故。
是心作佛者。能作他方應佛。能作自己果佛也。是心是佛者。心即他方應佛。心即自己果佛也。又是心作佛故非自然。是心是佛故非因緣。即中之空假名佛。能破三惑。能立三法。故能感他佛。三身圓應能成我心。三身當果即空假之中名是。則全惑即智。全障即德。故心是應佛。心是果佛也。又始學名作。終成即是佛。又諸佛法身與己同體。現觀佛時。心中現者即是諸佛法身之體。名心是佛。望己當果繇觀而成。名心作佛。若欲悉知。具如妙宗鈔。
△二釋疑二。初明假想非妄。二明感應俱成。初中三。初直明非妄。二遠勝二乘。三徑齊菩薩。今初。
問曰。前之一番供養。實有道理可與現前供養無異。此後一番想作佛身者則無道理。何以故。以實不見佛身。假想作見即是妄想相故。答曰。佛在世時。所有眾生現前所見佛者。亦是眾生自心作也。是故經言。心造諸如來。以是義故。即時心想作佛。則與彼現前見佛一也。
△二遠勝二乘。
又復乃勝二乘現見佛者。何以故。以彼二乘所見之佛實從心作。由無明故。妄想曲見謂從外來。非是心作。故即是顛倒。不稱心性緣起之義。是故經言。聲聞曲見。又復經言。是
人行邪道。不能見如來。所言如來者。即是真如凈心依熏緣起果報顯現。故名如來。彼謂心外異來。故言不能見也。我今所見諸佛。雖是想心所作。但即能知由我想念熏真心故。心中現此諸佛。是故所見之佛不在心外。唯是真心之相。有即非有非有即有。不壞真寂不壞緣起。是故勝彼二乘現前見也。
二乘不達唯心。此達唯心。一勝也。二乘入寂便壞緣起。此則不壞緣起。二勝也。
△三徑齊菩薩。
又若我以想心熏真心故。真心性起顯現諸佛。而言是妄想者。道場會眾皆以見佛之業熏真心故。盧舍那佛在於真心中現。彼諸菩薩亦是妄想。若彼菩薩所見之佛實從心起。見時即知不從外來。非是妄想者。我今所見諸佛亦從心起。亦知不從外來。何為言是妄想。又復彼諸菩薩所修見佛之業。悉是心作。還熏於心。我今唸佛之想。亦是心作。還熏於心。彼此即齊。是故彼若非妄。我即真實。
初明假想非妄竟。
△二明感應俱成四。初重明同體心性。二明依想得見真佛。三生佛互論熏心。四結成感應不二。今初。
問曰。若一切諸佛唯由眾生自心所作者。即無有實佛出世。答曰。不妨一切諸佛出世而即是眾生自心所作。何以故。謂由一切諸佛一切眾生同一凈心為體故。然此凈心全體唯
【現代漢語翻譯】 現代漢語譯本：
人如果行於邪道，就不能見到如來（Tathagata，佛的稱號之一）。所說的如來，就是真如凈心（Tathata pure mind）依隨熏習的因緣而生起的果報顯現，所以名為如來。他們認為如來在心外，所以說不能見到。我現在所見的諸佛，雖然是想心所作，但卻能知道由於我的想念熏習真心（true mind）的緣故，心中顯現這些佛。因此，所見的佛不在心外，只是真心的相。有即非有，非有即有，不壞真寂，不壞緣起。所以勝過二乘（聲聞和緣覺）現前所見。
二乘不通達唯心（mind-only），而此通達唯心，這是一勝。二乘入于寂滅便壞滅緣起，而此則不壞滅緣起，這是二勝。
△三、徑齊菩薩
又如果我以想心熏習真心，真心性起顯現諸佛，就說是妄想的話，那麼道場法會的眾人，都以見佛的業熏習真心，盧舍那佛（Vairocana，報身佛）在於真心中顯現，那些菩薩也是妄想嗎？如果那些菩薩所見的佛，確實是從心而起，見時就知道不是從外而來，不是妄想的話，那麼我現在所見的諸佛也是從心而起，也知道不是從外而來，為什麼說是妄想呢？又那些菩薩所修的見佛之業，都是心所作，還熏習於心，我現在念佛之想，也是心所作，還熏習於心，彼此就相同了。所以他們如果不是妄想，我就是真實的。
初、明假想非妄竟。
△二、明感應俱成四：初、重明同體心性；二、明依想得見真佛；三、生佛互論熏心；四、結成感應不二。今初。
問：如果一切諸佛唯由眾生自心所作，就沒有真實的佛出世了。答：不妨礙一切諸佛出世，而即是眾生自心所作。為什麼呢？因為一切諸佛、一切眾生同一凈心為體。
【English Translation】 English version:
Those who walk the wrong path cannot see the Tathagata (Tathagata, one of the titles of the Buddha). The so-called Tathagata is the manifestation of the karmic reward arising from the True Thusness Pure Mind (Tathata pure mind) following the conditions of熏習 (xunxi, influence), hence the name Tathagata. They believe that the Tathagata is external to the mind, so they say they cannot see it. The Buddhas I see now, although created by the thinking mind, can know that these Buddhas appear in the mind because my thoughts influence the true mind (true mind). Therefore, the Buddhas seen are not outside the mind, but only aspects of the true mind. Existence is non-existence, and non-existence is existence, not destroying true stillness, not destroying conditioned arising. Therefore, it surpasses the present vision of the Two Vehicles (Śrāvakas and Pratyekabuddhas).
The Two Vehicles do not understand mind-only (mind-only), but this understands mind-only, which is one superiority. The Two Vehicles enter into stillness and destroy conditioned arising, while this does not destroy conditioned arising, which is two superiorities.
△ Three, Paths Equal to Bodhisattvas
Furthermore, if I use the thinking mind to influence the true mind, and the true mind arises and manifests the Buddhas, and it is said to be delusion, then the assembly in the Bodhimanda (Bodhimanda, place of enlightenment) all use the karma of seeing the Buddha to influence the true mind, and Vairocana Buddha (Vairocana, Sambhogakaya Buddha) appears in the true mind, are those Bodhisattvas also delusions? If the Buddhas seen by those Bodhisattvas truly arise from the mind, and they know that they do not come from outside when they see them, and are not delusions, then the Buddhas I see now also arise from the mind, and I also know that they do not come from outside, why are they said to be delusions? Moreover, the karma of seeing the Buddha cultivated by those Bodhisattvas is all created by the mind and influences the mind. My thought of reciting the Buddha is also created by the mind and influences the mind. They are the same. Therefore, if they are not delusions, then I am real.
First, explaining that assumed thoughts are not delusions is complete.
△ Two, Explaining that Response and Manifestation are Both Accomplished in Four Parts: First, Re-emphasizing the Nature of the Same Body and Mind; Second, Explaining that True Buddhas Can Be Seen Based on Thoughts; Third, Discussing the Influence of the Mind Between Sentient Beings and Buddhas; Fourth, Concluding that Response and Manifestation are Not Two. Now the first.
Question: If all Buddhas are created solely by the minds of sentient beings, then there are no real Buddhas appearing in the world. Answer: It does not hinder all Buddhas from appearing in the world, and they are created by the minds of sentient beings. Why? Because all Buddhas and all sentient beings have the same pure mind as their essence.
作一眾生。而即不妨全體復作一切凡聖。如一眾生是凈心全體所作。其餘一一凡聖悉皆如是。一時一體不相妨礙。是故若偏據一人以論心者。此人之體即能作一切凡聖。如藏體一異中釋此義也。由此義故。一切諸佛唯是我心所作。但由共相不共相識義故。雖是我心能作諸佛。而有見不見之理。如共相不共相識中具明。
眾生自心所作即是實佛。實佛即是眾生自心所作。以一切諸佛一切眾生同一凈心為體故。若達前文藏體一異之義。則不計實佛在我心外。若達共相不共相識之義。則不疑眾生有見有不見矣。
△二明依想得見真佛。
以是義故。若能方便假想者。此想即熏真心。與諸佛悲智之熏相應故。于真心中顯現諸佛。自得見之。此所現之佛。以我假想見佛之業與佛利他之業相應。熏心起故。此佛即是我共相識也。是共相識故。即是真實出世之佛為我所見。若無見佛之業與佛利他之德相應熏心者。一切諸佛雖是我凈心所作。而我常不得見佛。
假想為能感。悲智為能應。感於眾生心內諸佛。故心外無佛。應于諸佛心內眾生。故佛出是真也。
△三生佛互論熏心。
是故。若偏據諸佛以論凈心。即諸佛凈心作一切眾生。但佛有慈悲智力熏心。故得見一切眾生。若偏據眾生以論凈心
【現代漢語翻譯】 現代漢語譯本： 作為一個眾生，卻不妨礙完全地同時作為一切凡夫和聖人。比如一個眾生是清凈心完全所造作的，其餘每一個凡夫和聖人也都完全是這樣。一時一地，一體不互相妨礙。因此，如果偏執於一個人來論述心，那麼這個人的本體就能造作一切凡夫和聖人，就像在藏體一異中解釋的這個道理一樣。由於這個道理，一切諸佛都是我的心所造作的。只是由於共相不共相識的道理，雖然是我的心能造作諸佛，但有能見到和不能見到的道理，就像在共相不共相識中詳細說明的那樣。
眾生自心所造作的就是真實的佛（實佛），真實的佛就是眾生自心所造作的。因為一切諸佛和一切眾生都以同一個清凈心為本體。如果通達前面所說的藏體一異的道理，就不會認為真實的佛在我心外。如果通達共相不共相識的道理，就不會懷疑眾生有能見到和不能見到的情況了。
△二、說明依靠想像能夠見到真佛。
因為這個道理，如果能夠方便地進行假想，這個假想就能熏習真心，與諸佛的悲心和智慧的熏習相應，所以在真心之中顯現諸佛，自己就能見到他們。這個所顯現的佛，是因為我假想見佛的業力與佛利益他人的業力相應，熏習真心而產生的。這個佛就是我的共相識。因為是共相識，所以就是真實出世的佛為我所見。如果沒有見佛的業力與佛利益他人的德行相應熏習真心，那麼一切諸佛雖然是我的清凈心所造作的，但我常常不能見到佛。
假想是能感，悲智是能應。感應于眾生心內的諸佛，所以心外沒有佛。應于諸佛心內的眾生，所以佛出世是真實的。
△三、生佛互相論述熏心。
因此，如果偏執于諸佛來論述清凈心，那麼就是諸佛的清凈心造作一切眾生。但是佛有慈悲和智慧的力量來熏習心，所以能夠見到一切眾生。如果偏執于眾生來論述清凈心
【English Translation】 English version: As one sentient being, it does not hinder the complete and simultaneous creation of all ordinary beings and sages. For example, one sentient being is entirely created by the pure mind, and each of the other ordinary beings and sages is also entirely like that. At one time and in one place, one entity does not obstruct another. Therefore, if one insists on discussing the mind based on one person, then the essence of this person can create all ordinary beings and sages, just as this principle is explained in the discussion of the oneness and difference of the storehouse-essence. Because of this principle, all Buddhas are created by my mind. It is only because of the principle of shared and unshared perceptions that, although my mind can create Buddhas, there is the principle of being able to see and not being able to see, as explained in detail in the discussion of shared and unshared perceptions.
The real Buddha (實佛) created by sentient beings' own minds is the real Buddha. The real Buddha is created by sentient beings' own minds because all Buddhas and all sentient beings share the same pure mind as their essence. If one understands the principle of the oneness and difference of the storehouse-essence mentioned earlier, one will not consider the real Buddha to be outside of one's mind. If one understands the principle of shared and unshared perceptions, one will not doubt that sentient beings can see or not see.
△2. Explaining that one can see the true Buddha by relying on imagination.
Because of this principle, if one can skillfully engage in imagination, this imagination can influence the true mind and correspond to the influence of the Buddhas' compassion and wisdom. Therefore, Buddhas appear in the true mind, and one can see them oneself. The Buddha that appears is produced because my karma of imagining seeing the Buddha corresponds to the Buddha's karma of benefiting others, influencing the mind. This Buddha is my shared perception. Because it is a shared perception, it is the real Buddha who appears in the world and is seen by me. If there is no karma of seeing the Buddha that corresponds to the Buddha's virtue of benefiting others and influences the mind, then although all Buddhas are created by my pure mind, I often cannot see the Buddha.
Imagination is the ability to evoke, and compassion and wisdom are the ability to respond. It evokes the Buddhas within the minds of sentient beings, so there is no Buddha outside the mind. It responds to the sentient beings within the minds of the Buddhas, so the Buddha's appearance in the world is real.
△3. Buddhas and sentient beings discuss influencing the mind with each other.
Therefore, if one insists on discussing the pure mind based on the Buddhas, then it is the pure mind of the Buddhas that creates all sentient beings. However, the Buddhas have the power of compassion and wisdom to influence the mind, so they can see all sentient beings. If one insists on discussing the pure mind based on sentient beings
。即眾生凈心作一切諸佛。但眾生有見佛之業熏心。故得見一切諸佛。
佛為法界。故無佛心外之眾生。生為法界。故無眾生心外之佛。自熏自見。復何疑哉。
△四結成感應不二。
是故假想熏心者。即心中諸佛顯現。可見所見之佛。則是真實出世之佛。若不解此義故。謂釋迦如來是心外實佛。心想作者是妄想作佛。如是執者。雖見釋迦如來亦不識也。
假想為能感。實佛為能應。所感實佛既不在眾生心外。所應眾生又豈在釋迦心外。是謂感應不二也。若曲計釋迦實在心外。所想不是真佛者。是人行邪道。不能見如來矣。已上佛身觀竟。
△二供具觀。
又復行者既如是知一切諸佛是心所作故。當知身及供具亦從定心出生。以是義故。當想自身心。猶如香藏王。身諸毛孔內。流出香菸云。其云難思議。充滿十方剎。各于諸佛前。成大香樓閣。其香樓閣內。無量香天子。手執殊妙香。供養諸最勝。或復想自身。遍滿十方國。身數等諸佛。親侍于如來。彼諸一一身。猶如大梵王。色相最殊妙。五體禮尊足。知身及供具。悉是一心為。不生妄想執。謂為心外有。復知諸菩薩。所有諸供具。悉施諸眾生。令供養諸佛。是故彼供具。即是我己有。知是己有故。持供諸如來。以己心作物。
【現代漢語翻譯】 現代漢語譯本： 即眾生以清凈心創造一切諸佛。只因眾生有見佛之業力薰染內心，所以才能見到一切諸佛。
佛即是法界，所以沒有在佛心之外的眾生。眾生即是法界，所以沒有在眾生心之外的佛。自己薰染自己，自己見到自己，又有什麼可懷疑的呢？
△四、總結感應不二的道理。
因此，假想薰染內心，就是心中諸佛顯現。可見所見之佛，就是真實出世之佛。如果不理解這個道理，就認為釋迦如來是心外真實的佛，而自己心中所想的佛是虛妄的。如果這樣執著，即使見到釋迦如來也不認識他。
假想是能感，實佛是能應。所感應的實佛不在眾生心外，所應的眾生又怎麼會在釋迦牟尼佛心外呢？這就是所謂的感應不二。如果錯誤地認為釋迦牟尼佛實在心外，所想的不是真佛，這種人就是在走邪道，不能見到如來。以上是佛身觀結束。
△二、供具觀。
此外，修行者既然這樣知道一切諸佛是心所造，就應當知道自身及供具也是從定心中出生的。因為這個緣故，應當觀想自身的心，猶如香藏王（菩薩名），身體的每個毛孔內，流出香菸云，那香菸云不可思議，充滿十方剎土（佛國），各自在諸佛面前，形成大的香樓閣。那香樓閣內，無數香天子，手持殊勝美妙的香，供養諸位最殊勝的佛。或者觀想自身，遍滿十方國土，身體的數量等同於諸佛，親自侍奉于如來。那些每一個身體，猶如大梵天王（天神名），色相最殊勝美妙，五體投地禮拜佛的尊足。知道身體及供具，都是一心所為，不生起虛妄的執著，認為在心外存在。又知道諸菩薩，所有的供具，都佈施給眾生，令他們供養諸佛。因此那些供具，就是我自己的。知道是自己擁有的，就用它來供養諸如來，用自己的心來創造供物。
【English Translation】 English version: That is, sentient beings use a pure mind to create all Buddhas. It is only because sentient beings have the karma of seeing Buddhas influencing their minds that they are able to see all Buddhas.
The Buddha is the Dharmadhatu (法界, realm of reality), therefore there are no sentient beings outside the Buddha's mind. Sentient beings are the Dharmadhatu, therefore there is no Buddha outside the minds of sentient beings. One influences oneself, one sees oneself, what doubt is there?
△4. Concluding the non-duality of interaction and response.
Therefore, the imagined influencing of the mind is the manifestation of all Buddhas in the mind. Thus, the Buddha seen is the truly manifested Buddha. If one does not understand this meaning, one will think that Shakyamuni Tathagata (釋迦如來) is a real Buddha outside the mind, and that the Buddha imagined in one's mind is a false creation. If one holds such a view, even if one sees Shakyamuni Tathagata, one will not recognize him.
Imagination is the ability to influence, and the real Buddha is the ability to respond. The real Buddha that is influenced is not outside the minds of sentient beings, so how can the sentient beings that are responded to be outside the mind of Shakyamuni? This is what is meant by the non-duality of interaction and response. If one mistakenly believes that Shakyamuni is truly outside the mind and that what is imagined is not a true Buddha, then that person is walking a wrong path and will not be able to see the Tathagata. The contemplation of the Buddha's body is now complete.
△2. Contemplation of Offerings.
Furthermore, since the practitioner thus knows that all Buddhas are created by the mind, one should know that one's own body and offerings are also born from the mind of Samadhi (定, concentration). For this reason, one should contemplate one's own mind as being like the Fragrance Treasury King (香藏王, name of a Bodhisattva). From every pore of the body, streams of fragrant smoke clouds flow forth. These clouds are inconceivable, filling the ten directions of Buddha-lands (十方剎, all directions of the Buddha's realm). Each cloud forms a great fragrant pavilion before all the Buddhas. Within these fragrant pavilions, countless fragrant celestial beings hold exquisite and wonderful incense, offering it to all the most supreme Buddhas. Or one may contemplate one's own body pervading the ten directions, the number of bodies equaling the number of Buddhas, personally attending upon the Tathagata. Each of these bodies is like the Great Brahma King (大梵王, a deity), with the most exquisite and wonderful appearance, prostrating with the five limbs to the honored feet. Knowing that the body and offerings are all created by the one mind, one does not give rise to false attachments, thinking that they exist outside the mind. Furthermore, knowing that all the offerings of the Bodhisattvas are given to sentient beings, causing them to make offerings to all the Buddhas. Therefore, those offerings are my own. Knowing that they are my own, I use them to make offerings to all the Tathagatas, using my own mind to create the offerings.
及施他己者。復回施眾生。供獻諸最勝。深入緣起觀。乃能為此事。此觀門禮佛。
文有八段。初又復行者下。既知是心作佛。便可從心作身及供具也。二當想自身心下三偈。是想所供周遍。三或復想自身下二偈。是想能供周遍。四知身及供具一偈。是止觀雙行。五復知諸菩薩下二偈。是自他不二。六以己心作物一偈。是善巧迴向。七深入緣起觀二句。是結嘆功能。八此觀門禮佛句。乃總結前文也。
△二止門。
止門禮佛者。當知一切諸佛及以己身一切供具。皆從心作。有即非有。唯是一心。亦不得取於一心之相。何以故。以心外無法能取此心相故。若有能取所取者即是虛妄。自體非有。如是禮者即名止門。
皆從心作即無相性。有即非有即無生性。唯是一心即無性性。亦不取於一心之相即無真性也。
△三雙行。
復不得以此止行故便廢息觀行。應當止觀雙行。所謂雖知佛身我身及諸供具體唯一心。而即從心出生緣起之用熾然供養。雖復熾然供養。而復即知有即非有唯是一心平等無念。是故經言。供養於十方。無量億如來。諸佛及己身。無有分別相。此是止觀雙行也。
初明禮佛時止觀竟。
△二明食時止觀二。初觀門。二止門。初中二。初普供觀。二除貪觀
【現代漢語翻譯】 現代漢語譯本 及施捨他人的東西給自己的人，又回過來施捨給眾生，供養奉獻給所有最殊勝者，深入地觀察緣起，才能做成這件事。這個觀門是禮佛的觀門。
這段文字有八個部分。第一，『初又復行者下』，既然知道是心造佛，便可以從心造身以及供養的器具。第二，『二當想自身心下三偈』，是觀想所供養的東西周遍。第三，『或復想自身下二偈』，是觀想能供養的人周遍。第四，『知身及供具一偈』，是止觀雙修。第五，『復知諸菩薩下二偈』，是自他不二。第六，『以己心作物一偈』，是善巧地迴向。第七，『深入緣起觀二句』，是總結讚歎其功能。第八，『此觀門禮佛句』，是總結前面的文字。
△二 止門。
止門禮佛，應當知道一切諸佛以及自己的身體和一切供養的器具，都是從心產生的。『有』即『非有』，唯一是『一心』。也不應該執取于『一心』的相。為什麼呢？因為心外沒有法能夠執取這個『心』的相。如果存在能執取和所執取，那就是虛妄的，自體本非實有。這樣禮佛就叫做止門。
『皆從心作』即是無相性，『有即非有』即是無生性，『唯是一心』即是無性性，『亦不取於一心之相』即是無真性。
△三 雙行。
又不能因為修習止行就停止觀行。應當止觀雙修。也就是說，雖然知道佛身、我身以及各種供養的器具，本體都是『一心』，但又從『一心』出生緣起的作用，熾盛地進行供養。雖然熾盛地進行供養，但又立即知道『有』即『非有』，唯一是『一心』，平等而沒有念頭。所以經中說：『供養於十方，無量億如來，諸佛及己身，無有分別相。』這就是止觀雙修。
以上說明了禮佛時的止觀。
△二 明食時止觀二。初觀門。二止門。初中二。初普供觀。二除貪觀。
【English Translation】 English version And those who give away their own possessions to others, then in turn give back to sentient beings, offering and dedicating to all the most supreme, deeply contemplating dependent origination, are then able to accomplish this. This contemplation gate is the prostration to Buddha contemplation gate.
This passage has eight sections. First, '初又復行者下 (chū yòu fù xíng zhě xià)' [First, 'the practitioner again...'], since it is known that the mind creates the Buddha, then one can create the body and offerings from the mind. Second, '二當想自身心下三偈 (èr dāng xiǎng zì shēn xīn xià sān jì)' [Second, 'the following three verses on contemplating one's own mind...'], these are the contemplation of the pervasiveness of offerings. Third, '或復想自身下二偈 (huò fù xiǎng zì shēn xià èr jì)' [Or again, the following two verses on contemplating oneself...'], these are the contemplation of the pervasiveness of the one who makes offerings. Fourth, '知身及供具一偈 (zhī shēn jí gòng jù yī jì)' [One verse on knowing the body and offerings], this is the dual practice of cessation and contemplation. Fifth, '復知諸菩薩下二偈 (fù zhī zhū púsà xià èr jì)' [Again, the following two verses on knowing all Bodhisattvas], this is the non-duality of self and others. Sixth, '以己心作物一偈 (yǐ jǐ xīn zuò wù yī jì)' [One verse on using one's own mind to create things], this is skillful dedication. Seventh, '深入緣起觀二句 (shēn rù yuán qǐ guān èr jù)' [Two sentences on deeply contemplating dependent origination], this is the concluding praise of its function. Eighth, '此觀門禮佛句 (cǐ guān mén lǐ fó jù)' [The sentence 'this contemplation gate is prostration to Buddha'], this is a summary of the preceding text.
△ Two, the cessation gate.
Prostration to Buddha through the cessation gate: one should know that all Buddhas, as well as one's own body and all offerings, are created from the mind. 'Existence' is 'non-existence'; it is only 'one mind'. One should also not grasp onto the appearance of 'one mind'. Why? Because there is no dharma outside the mind that can grasp this appearance of the 'mind'. If there is a grasper and something grasped, then that is illusory, and its own nature is non-existent. Prostrating in this way is called the cessation gate.
'All are created from the mind' is the nature of no-appearance. 'Existence is non-existence' is the nature of no-birth. 'Only one mind' is the nature of no-self-nature. 'Also not grasping onto the appearance of one mind' is the nature of no-true-nature.
△ Three, dual practice.
Furthermore, one should not abandon the practice of contemplation because of practicing cessation. One should practice both cessation and contemplation. That is to say, although one knows that the Buddha's body, one's own body, and all offerings are fundamentally 'one mind', yet from 'one mind' arises the function of dependent origination, and one makes offerings fervently. Although one makes offerings fervently, one immediately knows that 'existence is non-existence', and that it is only 'one mind', equal and without thoughts. Therefore, the sutra says: 'Offering to the ten directions, countless billions of Tathagatas, Buddhas and one's own body, there is no differentiating appearance.' This is the dual practice of cessation and contemplation.
The above explains the cessation and contemplation during prostration to the Buddha.
△ Two, explaining cessation and contemplation during meals, in two parts. First, the contemplation gate. Second, the cessation gate. The first part has two sections. First, the contemplation of universal offering. Second, the contemplation of eliminating greed.
。初又二。初轉粗作妙觀。二轉少為多觀。今初。
凡食時亦有止觀兩門。所言觀者。初得食時。為供養佛故。即當念於此食是我心作。我今應當變此疏食之相以為上味。何以故。以知諸法本從心生。還從心轉故。作是念已。即想所持之器以為七寶之缽。其中飲食想為天上上味。或作甘露。或為粳糧。或作石蜜。或為酥酪。種種勝膳等。作此想已。然後持此所想之食施與一切眾生。共供養三寶四生等食之。當念一切諸佛及賢聖。悉知我等作此供養。悉受我等如是供養。作此供養已然後食之。是故經言。以一食施一切。供養諸佛及諸賢聖。然後可食。問曰。既施與三寶竟。何為得自食。答曰。當施一切眾生共供養三寶時。即兼共施眾生食之。我此身中八萬戶蟲即是眾生之數故。是故得自食之。令蟲安樂。不自為己。
△二轉少為多觀。
又復想一缽之食。一一米粒覆成一缽上味飲食。于彼一切缽中。一一粒米覆成一缽上味飲食。如是展轉出生滿十方世界。悉是寶缽成滿上味飲食。作此想已。持此所想之食施與一切眾生。令供養三寶四生等。作此想已然後自食。令己身中諸蟲飽滿。
普供觀竟。
△二除貪觀。
若為除貪味之時。雖得好食。當想作種種不凈之物食之。而當知此好惡
【現代漢語翻譯】 現代漢語譯本： 初又分為二：一是將粗糙的食物轉化為精妙的觀想，二是將少量的食物轉化為大量的觀想。現在先說第一點： 通常在吃飯的時候也有止和觀兩種方法。所說的觀想，最初拿到食物的時候，爲了供養佛，就應當想到這食物是由我的心所造。我現在應當將這粗糙的食物的形象轉變為上等的美味。為什麼呢？因為知道一切法本來是從心而生，也從心而轉變的緣故。這樣想之後，就觀想所拿的器皿成為七寶之缽，其中的飲食觀想為天上上等的美味，或者觀想為甘露，或者為粳米，或者為石蜜，或者為酥酪，種種殊勝的膳食等。做這樣的觀想后，然後拿著這所觀想的食物佈施給一切眾生，共同供養三寶（佛、法、僧）和四生（胎生、卵生、濕生、化生）等食用。應當想到一切諸佛以及賢聖，都知道我們做這樣的供養，都接受我們這樣的供養。做了這樣的供養之後，然後才食用。所以經書上說：『以一份食物佈施給一切，供養諸佛以及諸位賢聖，然後才可以食用。』有人問：『既然已經佈施給三寶了，為什麼自己還能食用呢？』回答說：『當佈施給一切眾生共同供養三寶的時候，就兼帶著共同佈施給眾生食用了。我這身體中的八萬戶蟲就是眾生的數量，所以自己可以食用，讓蟲安樂，不是隻爲了自己。』 △二是將少量的食物轉化為大量的觀想。 又觀想一缽的食物，每一粒米都變成一缽上等的美味飲食。在那一切缽中，每一粒米又變成一缽上等的美味飲食。這樣輾轉出生，充滿十方世界，全部都是寶缽，盛滿上等的美味飲食。做這樣的觀想后，拿著這所觀想的食物佈施給一切眾生，令供養三寶和四生等。做這樣的觀想后，然後自己食用，令自己身體中的各種蟲類飽滿。 普供觀結束。 △二是去除貪慾的觀想。 如果要去除貪戀美味的時候，即使得到好的食物，也應當觀想它變成種種不乾淨的東西來食用。而且應當知道這好壞
【English Translation】 English version: Initially, there are two aspects: first, transforming coarse food into exquisite contemplation; second, transforming a small amount into abundant contemplation. Now, let's begin with the first aspect: Generally, during mealtime, there are both cessation (止, Zhi) and contemplation (觀, Guan) methods. Regarding contemplation, upon receiving food, one should contemplate that this food is created by my mind for the purpose of offering to the Buddha. I should now transform the appearance of this coarse food into a superior delicacy. Why? Because I know that all dharmas (法, Dharma) originate from the mind and are transformed by the mind. After thinking this way, one should visualize the vessel holding the food as a seven-jeweled bowl, and the food within as the finest celestial flavors, such as nectar, fine rice, rock candy, or ghee, and various other excellent dishes. After creating this visualization, one should then offer this visualized food to all sentient beings, jointly offering it to the Three Jewels (三寶, Sanbao - Buddha, Dharma, Sangha) and the Four Kinds of Birth (四生, Sisheng - womb-born, egg-born, moisture-born, transformation-born), etc., for them to consume. One should contemplate that all Buddhas and sages know that we are making this offering and accept our offering. After making this offering, then one may eat. Therefore, the sutra says: 'With one portion of food, offer to all, offering to all Buddhas and sages, then one may eat.' Someone may ask: 'Since it has already been offered to the Three Jewels, why can one still eat it oneself?' The answer is: 'When offering to all sentient beings to jointly offer to the Three Jewels, it is also jointly offered to sentient beings for consumption. The eighty thousand types of worms in my body are the number of sentient beings, so one may eat it oneself, bringing joy to the worms, not just for oneself.' △ Second, transforming a small amount of food into abundant contemplation. Furthermore, contemplate that each grain of rice in a bowl of food transforms into a bowl of superior delicacy. In all those bowls, each grain of rice again transforms into a bowl of superior delicacy. In this way, it multiplies and fills the ten directions of the world, all becoming jeweled bowls filled with superior delicacies. After creating this visualization, offer this visualized food to all sentient beings, so that it may be offered to the Three Jewels and the Four Kinds of Birth, etc. After creating this visualization, then eat it oneself, satisfying the various worms in one's body. The Universal Offering Contemplation is complete. △ Second, the contemplation of eliminating greed. If one wants to eliminate greed for flavors, even if one obtains good food, one should contemplate it as various impure things to eat. And one should know that this good and bad
之食悉是心作。虛相無實。何故得知。以曏者缽中好食我作不凈之想。看之即唯見不凈。即都不見凈故。將知本時凈食亦復如是。是心所作。此是觀門。
△二止門。
止門吃食者。當觀所食之味。及行食之人。能食之口。別味之舌等。一一觀之。各知從心作故。唯是心相。有即非有。體唯一心。亦不得取於一心之相。何以故。以心外無法能取此心相故。若有能取所取者。即是虛妄。自體非有。此名止門。
配上三性止門。如文可知。二明食時止觀竟。
△三明便利時止觀二。初正明。二釋疑。初中二。初觀門。二止門。今初。
凡大小便利亦有止觀。所言觀者。當於穢處作是念言。此等不凈悉是心作。有即非有。我今應當變此不凈令作清凈。即想此穢處作寶池寶渠。滿中清凈香水。或滿酥酪。自想己身作七寶身。所棄便利即香乳酥蜜等。作此想已持施一切眾生。即復知此凈相唯是心作。虛相無實。是名觀門。
此等不凈悉是心作。分別本空也。有即非有。依他無性也。變作清凈。清凈分別性觀也。凈相唯心。清凈依他性觀也。虛相無實。清凈真實性觀也。
△二止門。
所言止門者。知此不凈之處。及身所棄不凈之物。唯是過去惡業熏心。故現此不凈之相可見。
【現代漢語翻譯】 現代漢語譯本 吃的食物都是由心所造。虛幻的表象沒有實體。為什麼能知道這一點呢？因為之前缽中的美食，我生起不凈的想法，看它就只看到不凈，完全看不到乾淨。由此可知，原本乾淨的食物也是如此，是心所造。這是觀門。
△二、止門。
止門吃食的方法是：應當觀察所吃食物的味道，以及行食的人，能吃東西的口，辨別味道的舌頭等等，一一觀察它們，各自知道它們都是由心所造，所以只是心的表象。說有即非有，本體只有一個心，也不可執取於一心的表象。為什麼呢？因為心外沒有法能夠執取這個心相。如果有所能取和所取，那就是虛妄，自體沒有實體。這叫做止門。
配合上面的三性止門，如文中所說的那樣。二、明食時止觀完畢。
△三、明便利時止觀二。初、正明。二、釋疑。初中二。初、觀門。二、止門。今初。
凡是大小便時，也有止觀。所說的觀，應當在污穢之處這樣想：這些不凈都是由心所造，說有即非有。我現在應當把這些不凈變成清凈。就想像這個污穢之處變成寶池寶渠，裡面充滿清凈的香水，或者充滿酥酪。自己想像自己的身體變成七寶之身，所排泄的大小便就是香乳酥蜜等。這樣想完之後，把這些施捨給一切眾生。然後又知道這些清凈的表象只是由心所造，虛幻的表象沒有實體。這叫做觀門。
這些不凈都是由心所造，是分別本空。說有即非有，是依他無性。變成清凈，是清凈分別性觀。清凈的表象只是由心所造，是清凈依他性觀。虛幻的表象沒有實體，是清凈真實性觀。
△二、止門。
所說的止門是：知道這個不凈之處，以及身體所排泄的不凈之物，只是過去惡業薰染內心，所以顯現出這些不凈的表象可以看見。
【English Translation】 English version The food that is eaten is all created by the mind. Illusory appearances have no reality. How can this be known? Because when I have impure thoughts about the delicious food in the bowl, I only see impurity and do not see cleanliness at all. From this, it can be known that the originally clean food is also created by the mind. This is the contemplation gate (guan men).
△2. The cessation gate (zhi men).
The method of cessation gate (zhi men) for eating is: one should observe the taste of the food being eaten, as well as the person eating, the mouth that can eat, the tongue that distinguishes flavors, etc. Observe each of them individually, knowing that they are all created by the mind, so they are merely appearances of the mind. Saying 'existence is non-existence' (有即非有), the substance is only one mind, and one should not cling to the appearance of one mind. Why? Because there is no dharma outside the mind that can grasp this mind's appearance. If there is a grasper and something grasped, that is delusion, and the self-nature has no substance. This is called the cessation gate (zhi men).
Matching the above three natures with the cessation gate (zhi men), as stated in the text. 2. The contemplation and cessation during eating is complete.
△3. Explaining contemplation and cessation during excretion, in two parts. First, the main explanation. Second, resolving doubts. The first part has two sections. First, the contemplation gate (guan men). Second, the cessation gate (zhi men). Now, the first.
In all cases of urination and defecation, there is also contemplation and cessation. What is meant by contemplation is that one should think in the impure place: 'These impurities are all created by the mind; existence is non-existence. Now I should transform these impurities into purity.' Then imagine this impure place becoming a treasure pond and treasure canal, filled with pure fragrant water, or filled with ghee and yogurt. Imagine oneself becoming a body of seven treasures, and the excreted urine and feces becoming fragrant milk, ghee, honey, etc. After thinking this way, give these as offerings to all sentient beings. Then also know that these pure appearances are only created by the mind; illusory appearances have no reality. This is called the contemplation gate (guan men).
'These impurities are all created by the mind' is discriminating the original emptiness. 'Existence is non-existence' is dependent nature without self-nature. 'Transforming into purity' is contemplating the pure discriminating nature. 'Pure appearances are only the mind' is contemplating the pure dependent nature. 'Illusory appearances have no reality' is contemplating the pure true nature.
△2. The cessation gate (zhi men).
What is meant by the cessation gate (zhi men) is: knowing that this impure place, and the impure things excreted by the body, are only the past evil karma that has perfumed the mind, so these impure appearances are visible.
然此心相有即非有。唯是一心。平等無念。即名止門。
觀則轉染濁性為清凈性。止則但除染濁三性入三無性也。惡業熏心故現不凈。然此心相有即非有。除分別性入無相性也。唯是一心。除依他性入無生性也。平等無念。除真實性入無性性也。
△二釋疑二。初正釋所疑。二例通諸法。今初。
問曰。上來所有凈不凈法。雖是心作。皆由過去業熏所起。何得現世假想變之即從心轉。答曰。心體具足一切法性而非緣不起。是故溷中穢相由過業而得現。寶池酥酪無往緣而不發。若能加心凈想。即是寶池酥酪之業熏心。故凈相得生。厭惡之心。空觀之心。即是除滅不凈之緣。凈熏心故。穢相隨滅。此蓋過去之業定能熏心起相。現世之功亦得熏心顯妙用也。
加心凈想。指上觀門。厭惡之心。指上止門。空觀之心。雙指二門。真實性中止觀。所謂虛相無實。平等無念也。
△二例通諸法三。初正釋成方便。二釋見不見之由。三釋神通差別之故。今初。
如此于大小便處。假想熏心而改變之。其餘一切凈穢境界。須如是假想熏心。以改其舊相。故得現在除去憎愛。亦能遠與五通為方便也。然初學行者未得事從心轉。但可閉目假想為之。久久純熟。即諸法隨念改轉。是故諸大菩薩乃至二乘
【現代漢語翻譯】 現代漢語譯本： 然而，這個心相說有即非有，唯一是這顆心，平等而無念，就叫做止門。
觀，則是將染濁的性質轉變為清凈的性質。止，則是僅僅去除染濁的三種性質，進入三種無性。因為惡業薰染內心，所以顯現不凈。然而，這個心相說有即非有，是去除分別性，進入無相性。唯一是這顆心，是去除依他性，進入無生性。平等無念，是去除真實性，進入無性性。
△二、解釋疑惑，分為兩部分。首先，正面解釋所疑惑之處。其次，舉例說明適用於各種法。現在開始第一部分。
問：上面所說的所有清凈和不清凈的法，雖然是心所造，都是由過去業力的薰染所產生的。怎麼能通過現世的假想改變，就從心轉變呢？答：心的本體具足一切法的性質，但不是沒有因緣就能生起。所以，糞便中的污穢之相，是由過去的業力而顯現。寶池、酥酪，沒有往昔的因緣就不會顯現。如果能加上內心的清凈想法，這就是寶池、酥酪的業力薰染內心，所以清凈之相得以產生。厭惡之心，空觀之心，就是去除和滅除不凈之緣。清凈薰染內心，所以污穢之相隨之滅除。這說明過去的業力一定能薰染內心，產生相應的相。現世的功夫也能薰染內心，顯現微妙的作用。
加上內心的清凈想法，指的是上面的觀門。厭惡之心，指的是上面的止門。空觀之心，同時指止門和觀門。真實性中的止觀，就是所謂的虛幻之相沒有真實。
△二、舉例說明適用於各種法，分為三部分。首先，正面解釋成就方便。其次，解釋看見和看不見的原因。再次，解釋神通差別的原因。現在開始第一部分。
像這樣對於大小便之處，通過假想薰染內心而改變它。其餘一切清凈和污穢的境界，都需要這樣假想薰染內心，來改變它原有的相狀。因此，現在可以去除憎恨和喜愛，也能為將來獲得五神通提供方便。然而，初學修行的人，還沒有達到事隨心轉的境界，只能閉上眼睛假想來做。時間久了，純熟之後，各種法就能隨著念頭而改變。所以，諸大菩薩乃至二乘（聲聞乘和緣覺乘）
【English Translation】 English version: However, this mind-appearance, being existent, is also non-existent. It is only the one mind, equal and without thought. This is called the 'cessation gate' (止門).
'Contemplation' (觀) transforms the defiled and turbid nature into a pure nature. 'Cessation' (止) simply removes the three defiled and turbid natures, entering into the three 'no-natures' (三無性). Because evil karma薰染s (薰染 - to influence, imbue) the mind, impure appearances manifest. However, this mind-appearance, being existent, is also non-existent; it removes the 'discriminatory nature' (分別性) and enters the 'no-appearance nature' (無相性). It is only the one mind; it removes the 'dependent nature' (依他性) and enters the 'no-birth nature' (無生性). Equality and no-thought remove the 'real nature' (真實性) and enter the 'no-nature nature' (無性性).
△2. Resolving Doubts (釋疑) in two parts. First, directly explaining the doubts. Second, providing examples applicable to all dharmas. Now, the first part.
Question: The pure and impure dharmas mentioned above, although created by the mind, all arise from the薰染 of past karma. How can they be transformed from the mind simply by present假想 (假想 - imagination, conceptualization)? Answer: The essence of the mind fully possesses the nature of all dharmas, but it does not arise without conditions. Therefore, the filthy appearance in excrement manifests due to past karma. Treasure ponds and ghee do not appear without past conditions. If one can add a pure thought to the mind, this is the karma of treasure ponds and ghee薰染ing the mind, so pure appearances can arise. Aversion and the mind of emptiness-contemplation are the removal and elimination of the conditions for impurity. Purity薰染s the mind, so filthy appearances are extinguished accordingly. This shows that past karma can definitely薰染 the mind and give rise to appearances. Present effort can also薰染 the mind and manifest wondrous functions.
Adding a pure thought to the mind refers to the 'contemplation gate' (觀門) mentioned above. Aversion refers to the 'cessation gate' (止門) mentioned above. The mind of emptiness-contemplation refers to both gates. Cessation and contemplation in the 'real nature' (真實性) are what is called 'illusory appearances without reality'.
△2. Providing examples applicable to all dharmas in three parts. First, directly explaining the accomplishment of expedient means. Second, explaining the reasons for seeing and not seeing. Third, explaining the reasons for the differences in supernatural powers. Now, the first part.
Like this, with regard to places of urination and defecation, one can change them by假想薰染ing the mind. All other pure and impure realms must be假想薰染ed in this way to change their old appearances. Therefore, one can now remove hatred and love, and also provide expedient means for attaining the five supernatural powers (五通) in the future. However, beginners have not yet reached the state where things change according to the mind. They can only close their eyes and假想 to do it. After a long time, when they are熟 (熟 - skilled, proficient), all dharmas will change according to their thoughts. Therefore, all great Bodhisattvas and even the Two Vehicles (二乘 - Śrāvakayāna and Pratyekabuddhayāna)
小聖五通仙人等。能得即事改變。無而現有。
穢作凈想則能除憎。凈作穢想則能除愛。憎愛悉除便成漏盡。假想純熟法隨念轉便成五通。出世方便孰過於此。
△二釋見不見之由。
問曰。諸聖人等種種變現之時。何故眾生有見不見。答曰。由共相識故得見。由不共相識故不見。
△三釋神通差別之故。
問曰。菩薩神通與二乘神通有何差別。答曰。二乘神通但由假想而成。以心外見法。故有限有量。菩薩神通由知諸法悉是心作。唯有心相。心外無法。故無限無量也。又菩薩初學通時。亦從假想而修。但即知諸法皆一心作。二乘唯由假想習通。但言定力不言心作。道理論之一等心作。但彼二乘不知。故有差別也。
菩薩習通亦從假想。二乘定力亦惟心作。秪由知與不知。遂令力量迥別。然則修止觀者可不先悟一心為依止乎。
佛祖心要妙難知 我今隨力釋少分 回此功德施群生 同生安養成覺道
大乘止觀法門釋要卷第四(終)
No. 905-F 大乘止觀釋要䟦語
吾儒大學之道。莫先於致知格物。茍心性源頭未澈。烏睹所謂物格知至耶。藕益大師弘法華于普德。舒見其橫說豎說直捷痛快。因請問入手方便。師以南嶽大乘止觀法門四卷相
【現代漢語翻譯】 現代漢語譯本 小聖、五通仙人等，能夠做到即時改變事物，從無到有。
如果將不潔之物觀想為清凈，就能消除憎恨；如果將清凈之物觀想為不潔，就能消除貪愛。憎恨和貪愛都消除，就能成就漏盡（煩惱斷盡）。如果假想純熟，法則隨著念頭而轉變，就能成就五通（天眼通、天耳通、他心通、宿命通、神足通）。沒有什麼出世的方便法門能超過這個。
△二、解釋見與不見的原因。
問：諸位聖人等在種種變化顯現的時候，為什麼眾生有的能看見，有的不能看見？答：因為有共同的認識，所以能看見；因為沒有共同的認識，所以不能看見。
△三、解釋神通差別的原因。
問：菩薩的神通與二乘（聲聞乘、緣覺乘）的神通有什麼差別？答：二乘的神通只是通過假想而成就，因為在心外見法，所以有限有量。菩薩的神通因為知道諸法都是心所造，只有心的相狀，心外沒有法，所以無限無量。而且菩薩最初學習神通的時候，也是從假想而修習，但隨即知道諸法都是一心所造。二乘只是通過假想來修習神通，只說定力，不說心所造。從道理上來說，都是心所造，但二乘不知道這一點，所以有差別。
菩薩修習神通也是從假想開始，二乘的定力也是唯心所作。只是因為知道與不知道的差別，就使得力量迥然不同。那麼，修習止觀的人難道可以不先領悟一心是依止之處嗎？
佛祖心要，玄妙難知，我今隨力，略釋少分，回此功德，施與群生，同生安養，成覺道。
大乘止觀法門釋要卷第四（終）
No. 905-F 大乘止觀釋要跋語
我們儒家大學的道理，沒有比致知格物更重要的了。如果心性源頭沒有徹底明白，又怎麼能談得上物格知至呢？藕益大師（指藕益智旭）在普德寺弘揚《法華經》，舒某人看到他橫說豎說，直接痛快，因此請教入門的方便法門。大師用南嶽大乘止觀法門四卷相贈。
【English Translation】 English version Small sages, Five-Penetration Immortals (those who have attained the five supernatural powers) and the like, are able to instantly transform things, creating something from nothing.
If one contemplates impurity as purity, one can eliminate hatred. If one contemplates purity as impurity, one can eliminate attachment. When hatred and attachment are both eliminated, one can achieve the exhaustion of outflows (the end of afflictions). If false contemplation is perfected, the Dharma follows the mind's transformations, and one can achieve the five supernatural powers (the ability to see anything anywhere, the ability to hear anything anywhere, the ability to know the thoughts of others, the ability to remember past lives, and the ability to travel anywhere instantly). What expedient means for transcending the world is superior to this?
△2. Explaining the reason for seeing and not seeing.
Question: When the various sages perform transformations, why do some beings see them while others do not? Answer: Because of shared recognition, they are seen. Because of a lack of shared recognition, they are not seen.
△3. Explaining the reason for the difference in supernatural powers.
Question: What is the difference between the supernatural powers of Bodhisattvas and the supernatural powers of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna)? Answer: The supernatural powers of the Two Vehicles are only achieved through false contemplation. Because they see the Dharma outside the mind, they are limited and measurable. The supernatural powers of Bodhisattvas are because they know that all Dharmas are created by the mind, and only have the appearance of the mind. There is no Dharma outside the mind, so they are unlimited and immeasurable. Furthermore, when Bodhisattvas initially learn supernatural powers, they also cultivate them through false contemplation, but they immediately know that all Dharmas are created by the one mind. The Two Vehicles only cultivate supernatural powers through false contemplation, and only speak of the power of Samadhi (concentration), without mentioning the mind's creation. In terms of principle, everything is created by the mind, but the Two Vehicles do not know this, so there is a difference.
Bodhisattvas cultivate supernatural powers starting from false contemplation, and the Samadhi power of the Two Vehicles is also solely created by the mind. It is only because of the difference between knowing and not knowing that the power becomes vastly different. Therefore, can those who cultivate Śamatha-Vipassanā (calm abiding and insight meditation) not first realize that the one mind is the basis of reliance?
The essence of the Buddha's and Patriarchs' mind is subtle and difficult to know. I now explain a small portion according to my ability. May I dedicate this merit to all beings, so that they may be reborn in the Land of Bliss and achieve enlightenment.
The Essential Explanation of the Great Vehicle Śamatha-Vipassanā Dharma Gate, Volume Four (End)
No. 905-F Postscript to the Essential Explanation of the Great Vehicle Śamatha-Vipassanā
In the Great Learning of Confucianism, nothing is more important than extending knowledge and investigating things. If the source of the mind-nature is not thoroughly understood, how can one speak of the investigation of things and the perfection of knowledge? Master Ouyi (referring to Ouyi Zhixu) propagated the Lotus Sutra at Pude Temple. Someone named Shu saw his explanations, both direct and indirect, as straightforward and incisive, and therefore asked for an expedient method for entering the path. The Master presented him with the four volumes of the Great Vehicle Śamatha-Vipassanā Dharma Gate of Nanyue.
示。且告舒曰。予所宗者天臺。而此又天臺宗所從出之源也。文簡義富。久錮藏中。向因講演曾為釋要。居士曷究心焉。舒得展讀。如獲至寶。以三性為止觀境。則格物致知之功也。了達三性無性。則物格知至之效也。弗忍自私。爰謀剞劂。顧惟力弱。且謂獨善不若與人。與少不若與眾。遂集眾緣而共梓之。竊聞藕師未出家時。即已力究宗乘。今乃披襟自稱座主。蓋繇以宗印教。故仍藉教顯宗。所愿閱是書者。勿作語言文字觀。亦勿離語言文字而求解脫。若見語言文字即非語言文字者。則見藕益大師。亦見南嶽大師。亦見釋迦如來。亦見吾人本有心性矣。請借子韶一偈為作證盟。偈曰。
子韶格物 妙喜物格 欲識一貫 兩個五百
弟子張蒼舒敬䟦
【現代漢語翻譯】 現代漢語譯本：
茲告知張蒼舒說：『我所宗奉的是天臺宗（Tiāntái zōng），而這本書又是天臺宗所淵源的根本。』此書文辭簡練而義理豐富，長期被埋沒在藏經中。之前因為講演時曾經解釋過它的要義，希望居士能夠用心研究它。張蒼舒得以拜讀，如獲至寶。以三性（sān xìng）作為止觀（zhǐ guān）的境界，就是格物致知（gé wù zhì zhī）的功夫。了達三性本無自性，就是物格知至（wù gé zhī zhì）的效驗。不忍獨自擁有，於是謀劃刊印。但考慮到自身力量薄弱，並且認為獨善其身不如與人分享，與少數人分享不如與大眾分享，於是集合眾人的力量共同刊印此書。我私下聽說藕益大師（Ǒuyì Dàshī）未出家時，就已經努力研究宗門教義。如今披襟自稱座主，大概是因為以宗門印證教義，所以仍然藉助教義來彰顯宗門。希望閱讀這本書的人，不要把它當作語言文字來看待，也不要脫離語言文字而求解脫。如果能明白語言文字即非語言文字的道理，那麼就見到了藕益大師，也見到了南嶽大師（Nányuè Dàshī），也見到了釋迦如來（Shìjiā Rúlái），也見到了我們本有的心性。請允許我借用子韶（Zǐsháo）的一首偈語作為證明：
子韶格物，妙喜物格，欲識一貫，兩個五百。
弟子張蒼舒恭敬題跋 English version:
I hereby inform Zhang Cangshu, saying: 'What I uphold is the Tiantai School, and this book is the source from which the Tiantai School originates.' The text is concise and the meaning is rich, having been hidden in the scriptures for a long time. Previously, during lectures, I explained its essentials, and I hope that the layman can study it diligently. Zhang Cangshu was able to read it and felt as if he had found a treasure. Taking the Three Natures (sān xìng) as the realm of Śamatha-Vipassanā (zhǐ guān) is the effort of investigating things to attain knowledge (gé wù zhì zhī). Understanding that the Three Natures are without inherent existence is the effect of things being investigated and knowledge being attained (wù gé zhī zhì). Unable to bear keeping it to myself, I planned to have it printed. Considering my own weakness and believing that benefiting oneself alone is not as good as sharing with others, and sharing with a few is not as good as sharing with the many, I gathered the strength of many to jointly print this book. I have privately heard that before Master Ouyi (Ǒuyì Dàshī) left home, he had already diligently studied the doctrines of the school. Now, he opens his robe and calls himself the head of the seat, probably because he uses the school to verify the teachings, and therefore still uses the teachings to reveal the school. I hope that those who read this book will not regard it as mere language and words, nor seek liberation apart from language and words. If one can see that language and words are not language and words, then one will see Master Ouyi, also see Master Nanyue (Nányuè Dàshī), also see Shakyamuni Tathagata (Shìjiā Rúlái), and also see our inherent nature. Please allow me to borrow a verse from Zishao (Zǐsháo) as proof:
Zishao investigates things, Miaoxi's things are investigated, wanting to know the consistent thread, two five hundreds.
Disciple Zhang Cangshu respectfully wrote the postscript.
【English Translation】 English version:
I hereby inform Zhang Cangshu, saying: 'What I uphold is the Tiantai School (Tiāntái zōng), and this book is the source from which the Tiantai School originates.' The text is concise and the meaning is rich, having been hidden in the scriptures for a long time. Previously, during lectures, I explained its essentials, and I hope that the layman can study it diligently. Zhang Cangshu was able to read it and felt as if he had found a treasure. Taking the Three Natures (sān xìng) as the realm of Śamatha-Vipassanā (zhǐ guān) is the effort of investigating things to attain knowledge (gé wù zhì zhī). Understanding that the Three Natures are without inherent existence is the effect of things being investigated and knowledge being attained (wù gé zhī zhì). Unable to bear keeping it to myself, I planned to have it printed. Considering my own weakness and believing that benefiting oneself alone is not as good as sharing with others, and sharing with a few is not as good as sharing with the many, I gathered the strength of many to jointly print this book. I have privately heard that before Master Ouyi (Ǒuyì Dàshī) left home, he had already diligently studied the doctrines of the school. Now, he opens his robe and calls himself the head of the seat, probably because he uses the school to verify the teachings, and therefore still uses the teachings to reveal the school. I hope that those who read this book will not regard it as mere language and words, nor seek liberation apart from language and words. If one can see that language and words are not language and words, then one will see Master Ouyi, also see Master Nanyue (Nányuè Dàshī), also see Shakyamuni Tathagata (Shìjiā Rúlái), and also see our inherent nature. Please allow me to borrow a verse from Zishao (Zǐsháo) as proof:
Zishao investigates things, Miaoxi's things are investigated, wanting to know the consistent thread, two five hundreds.
Disciple Zhang Cangshu respectfully wrote the postscript.