Chinese
四大众奉持三文者。初举自劝他。次如无相下指广言无相者。应是天王名为相从天目品也。此等诸文连前九戒。是故至此方指广耳。三三千下大众受持。言三千学者。谓三千界所学之者有本言士天宫云。人误改之。捡梵网者字为正。略举一化故云三千时坐听者举此南洲。亦有戒本无此一段。文不周足。前劝奉后受持故。尔时下第二流通一品四。初结说心地。二总结十处。三明所明所说之法。四大众奉持。四文各二。初文二者初明此土释迦说竟。次举千百亿释迦为例。从摩醯下第二总结十处。二者初此释迦所说十处。次千百亿下明千百亿所说十处。略举三种通收十也。言十处者初坐金刚座说十世界海。二至帝释宫说十住。三至焰天说十行。四至兜率说十向。五至化乐说十定。六至他化说十地。七至初禅说十金刚。八至二禅说十忍。九至三禅说十愿。十至四禅中说我本源莲华藏世界心地法门品。一切下第三明所说之法。二者初别列五藏。次如如下总结。初言一切佛心藏者戒法即心。心众生三无差别名为佛心。佛心遍摄具如法华实相之心具百界千如故名心藏。心喻如地能持万物故云地藏。此心即戒。戒具定慧含藏三德名为戒藏。依圆菩提四弘十愿于轻重戒。一一修行愿愿互融戒戒相摄一切行愿无不归之。故大论云。能以少施 小戒出过声闻辟支佛上故名无量行愿藏也。因果等者谓因中佛性常住藏也。果上佛性常住藏也。所言因者因于戒法入十发趣乃至等觉名之为因。妙觉为果。若因若果佛性常住行愿无减名因果佛性常住藏也。何者缘理持戒佛性为心。依正一如色香中道。中道法界不变名常。毗卢遮那遍一切处岂非藏耶。法性僧性一体无殊并可言藏。何者觉心名佛离染名法无诤名僧。故净名云。佛即是法法即是众。故涅槃云。言佛性者犹如虚空。非内非外。若内外者云何得名一切处有其义。若是不得妄引大论佛法二性分张有无。误将涅槃权对迦叶除墙壁瓦砾以之为难。具如金錍论中委述。次总结中言如如者总结上文。咸归一理理无差异故曰如如。如如者结上之法。一切结能说之人即释迦及千百亿释迦也。问上列诸藏有五藏何差别。答前三属性德三因后二属修得三因。理性觉智名佛心藏。即是了因。如木中火能照用之性。理性正因法身之体遍而不动犹如大地。如木中火天然热性。理性戒藏从断惑边即解脱德。对于缘因如木中火熟食之性。无量等者愿即了因。愿由智发故。行即缘因万行之缘。断惑自在故。佛性常住常即是正因。法体遍故。应知以修了性以性发修。修性不二如木出火。内外无殊。对修未修不分。而分各分三性。分而不分咸通初后 现代汉语译本 小戒出过声闻、辟支佛之上，所以名为无量行愿藏（指菩萨无量的修行和愿力蕴藏）。因果等，是指因中的佛性常住藏（指众生本具的佛性，恒常不变）。果上的佛性常住藏（指成佛后所证得的佛性，恒常不变）。所说的‘因’，是指从因于戒法进入十发趣，乃至等觉（菩萨修行过程中的不同阶段）名为‘因’。妙觉（指佛果）为‘果’。无论是因还是果，佛性都是常住的，行愿没有减少，这叫做因果佛性常住藏。 什么叫做缘理持戒？佛性为心（以佛性作为根本的心）。依正一如（依报和正报是一体的），色香中道（在色和香等现象中体现中道）。中道法界不变，名为‘常’。毗卢遮那佛遍一切处，难道不是‘藏’吗？法性（法的本性）、僧性（僧的本性）一体没有差别，都可以称为‘藏’。 什么叫做觉心名佛（觉悟的心称为佛），离染名法（远离染污称为法），无诤名僧（没有争论称为僧）。所以《维摩诘经》说：‘佛即是法，法即是众。’所以《涅槃经》说：‘所说的佛性，犹如虚空，非内非外。’如果说有内外，怎么能说一切处都有佛性呢？如果有人不理解这个道理，就妄自引用大乘经典，把佛法二性（佛性和法性）分为有和无，错误地把《涅槃经》的方便说法当作真实义，像迦叶尊者那样，想要去除墙壁瓦砾来寻找佛性，这是错误的。详细的论述在《金錍论》中。 接下来总结说‘如如’，是总结上面的内容，全部归于一个道理，道理没有差异，所以说‘如如’。‘如如’是总结上面的法，一切都是能说之人，也就是释迦牟尼佛以及千百亿释迦牟尼佛。 问：上面列举的各种藏，有五藏，有什么差别？答：前三个属于性德三因（指佛性本具的三种原因），后两个属于修得三因（指通过修行而获得的三种原因）。理性觉智名为佛心藏，这是了因（指能够引发结果的原因），就像木头中的火，能够照亮和发挥作用的性质。理性正因是法身之体，普遍存在而不动摇，犹如大地，就像木头中的火，天然具有热的性质。理性戒藏是从断除迷惑的角度来说的，是解脱德，对应于缘因（指促成结果的外部条件），就像木头中的火，能够煮熟食物的性质。无量等，愿就是了因，愿是由智慧发起的。行就是缘因，是万行之缘。断惑自在，所以佛性常住，常就是正因，法体普遍存在。应该知道以修行来显了本性，以本性来引发修行，修行和本性不是二元的，就像木头中生出火一样，内外没有差别。对于修行和未修行，不应该区分，而应该各自区分三种性质，区分和不区分，都贯通始终。
English
English version 'Small precepts surpass the Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas), hence the name Immeasurable Store of Conduct and Vows (referring to the immeasurable practices and vows of Bodhisattvas). 'Cause and effect' refers to the eternally abiding store of Buddha-nature in the cause (referring to the inherent Buddha-nature of sentient beings, which is constant and unchanging). The eternally abiding store of Buddha-nature in the effect (referring to the Buddha-nature attained after becoming a Buddha, which is constant and unchanging). What is meant by 'cause' is that entering the Ten Faiths (different stages in the Bodhisattva path) from the precepts is called 'cause,' up to Equal Enlightenment. Wonderful Enlightenment (Buddhahood) is the 'effect.' Whether it is cause or effect, the Buddha-nature is eternally abiding, and the conduct and vows do not diminish, this is called the eternally abiding store of Buddha-nature in cause and effect. What is meant by upholding precepts based on principle? Buddha-nature is the mind (taking Buddha-nature as the fundamental mind). The dependent and the proper are one and the same (the environment and the beings within it are one). The Middle Way in form and fragrance (the Middle Way is manifested in phenomena such as form and fragrance). The unchanging Middle Way of the Dharma Realm is called 'constant.' Vairochana Buddha pervades all places, is this not a 'store'? The Dharma-nature (the nature of Dharma) and Sangha-nature (the nature of Sangha) are one and the same without difference, and can both be called 'store.' What is meant by the awakened mind being called Buddha (the awakened mind is called Buddha), being free from defilement being called Dharma (being free from defilement is called Dharma), and being without contention being called Sangha (being without contention is called Sangha)? Therefore, the Vimalakirti Sutra says: 'The Buddha is Dharma, and Dharma is the Sangha.' Therefore, the Nirvana Sutra says: 'What is called Buddha-nature is like empty space, neither internal nor external.' If it is said to be internal or external, how can it be said that it exists everywhere? If someone does not understand this principle, they wrongly quote Mahayana scriptures, dividing the two natures of Buddha and Dharma (Buddha-nature and Dharma-nature) into existence and non-existence, mistakenly taking the expedient teachings of the Nirvana Sutra as the true meaning, like Venerable Kasyapa, wanting to remove walls and tiles to find Buddha-nature, this is wrong. Detailed discussions are in the Golden Needle Treatise. Next, summarizing with 'suchness' (tathata) summarizes the above content, all returning to one principle, the principle has no difference, so it is called 'suchness.' 'Suchness' summarizes the above Dharma, everything is the speaker, that is, Shakyamuni Buddha and billions of Shakyamuni Buddhas. Question: The various stores listed above, there are five stores, what is the difference? Answer: The first three belong to the three causes of inherent virtue (referring to the three causes inherent in Buddha-nature), and the latter two belong to the three causes of acquired cultivation (referring to the three causes acquired through practice). The rational awareness and wisdom are called the Buddha-mind store, which is the enabling cause (the cause that enables the result), like the fire in wood, the nature of being able to illuminate and function. The rational direct cause is the body of Dharma, universally present and unmoving, like the earth, like the fire in wood, naturally having the nature of heat. The rational precept store is from the perspective of cutting off delusion, it is the virtue of liberation, corresponding to the conditioning cause (the external conditions that promote the result), like the fire in wood, the nature of being able to cook food. Immeasurable, etc., vows are the enabling cause, vows are initiated by wisdom. Conduct is the conditioning cause, the condition for all practices. Cutting off delusion is freedom, so Buddha-nature is eternally abiding, constant is the direct cause, the Dharma body is universally present. It should be known that cultivation reveals the nature, and the nature initiates cultivation, cultivation and nature are not dual, like fire coming out of wood, there is no difference between inside and outside. For cultivation and non-cultivation, one should not distinguish, but each should distinguish the three natures, distinguishing and not distinguishing, all connect from beginning to end. --------------------------------------------------------------------------------
Chinese
。应约六位方免滥疑。一切有性具理三因。解三不昧名字三因。观三无间入五品位。观行三因。获净六根入圆十信。相似三因。破界外惑入圆初住乃至等觉四十一位。分证三因。妙觉无上究竟三因。理如故通事异故六。初心理是而无疑。究竟妙觉而无滥。千百亿下第四大众奉行二者。初明千百亿世界机缘受行。次若广下指广。 叙曰。明旷生地洲属天台。县邻章安。洲毗括务。天台五叶继踵三洲。岂无宿曾见闻。今方忻遇者自幸。髯之岁问道东南。弱冠之年名住剡邑。圆具才毕北面于国清海冠。凭从师常闰。既逾一纪施途故园。人处荒芜悲伤属因。唯经唯戒答乎地恩。故以书之被当时也。诸有阙略他疏委寻。同声见闻推功有本。愿大师道眼遥鉴丹心。值佛闻经以为杖托耳。大历十二年二月初一日。于台洲黄严县三章寺记之。略释十如义。相以据外。性以据内。主质为体。功能为力。造作为作。习因为因。助因为缘。习果为果。报果为报。初相为本。后报为末。初后相在为究竟等。 天光王品者从菩萨名以目品也。问序列十处多重者何。答初重总叙台叶共列十处。次尔时下至亦复如是示第一生八相十处。入天宫即是升兜率。十处所说即转法轮。入胎住胎出胎并下生摄。出家成道即七相耳。略无涅槃。次吾今 现代汉语译本：应约六位，方可避免滥用和猜疑。一切事物都具有本性、道理和三种原因。理解三种不迷惑的名字和三种原因。观察三种无间，进入五品位。通过观行三种原因，获得清净的六根，进入圆教十信位。相似的三种原因，破除界外的迷惑，进入圆教初住，乃至等觉四十一位。分证三种原因。妙觉无上，究竟三种原因。道理仍然相同，但事情因为不同而有六种差异。最初的心理是正确的，没有疑惑。最终达到妙觉，没有滥用。千百亿世界之下，第四大众奉行这两种原则。首先说明千百亿世界中的机缘接受奉行。其次，‘若广下’ 指的是广说。 叙述：我，明旷，出生于台州，属于天台山。县城与章安相邻，台州毗邻括苍。天台宗第五代继承人继承了三洲的道统。难道没有过去曾经见过或听过，现在才高兴相遇的人吗？我自己感到幸运。我在壮年时向东南方问道，在弱冠之年就以名义居住在剡县。圆满受具足戒后，我面向国清寺的海冠和常闰法师学习。已经超过十二年了，我回到了故乡。人们身处荒芜之地，悲伤是因为业力所致。只有通过佛经和戒律才能报答这片土地的恩情。因此，我将这些记录下来，希望能够被当时的人们所接受。如果有什么遗漏或不足，请在其他疏文中寻找。共同听闻和见证的人，请将功劳归于根本。愿大师的道眼能够遥遥地照见我的丹心，让我能够依靠佛陀和佛经。大历十二年二月初一日，于台州黄严县三章寺记录。简略地解释十如是义：相从外在来确定，性从内在来确定。主质为体，功能为力，造作为作，习因为因，助因为缘，习果为果，报果为报。最初的相为本，最后的报为末。最初和最后的相存在，就是究竟等。 天光王品，是从菩萨的名字来命名这一品的。问：序列十处，为什么有很多重复？答：最初的重复是总的叙述，天台宗的传承共同列出了十处。其次，从‘尔时下’到‘亦复如是’，展示了第一生的八相和十处。进入天宫就是上升到兜率天（Tushita Heaven）。十处所说，就是转法轮（Turning the Wheel of Dharma）。入胎、住胎、出胎都包含在下生之中。出家、成道就是七相。省略了涅槃（Nirvana）。其次，‘吾今’
English
English version: To agree with six individuals is to avoid abuse and suspicion. All things possess nature (性), principle (理), and three causes (三因). Understand the three non-delusive names and the three causes. Observe the three uninterrupted (三无间), entering the five grades of position (五品位). Through the practice of the three causes, attain pure six senses (六根), entering the perfect ten faiths (圆十信). The similar three causes, break through the delusions beyond the realms, entering the initial dwelling of the perfect teaching (圆初住), up to the forty-one stages of near-perfect enlightenment (等觉). Partially realize the three causes. Wonderful enlightenment (妙觉), unsurpassed, ultimate three causes. The principle remains the same, but the matters differ, hence the six differences. The initial mind is correct and without doubt. Ultimately attaining wonderful enlightenment without abuse. Below the countless billions of worlds, the fourth assembly practices these two principles. First, it explains that the opportunities in countless billions of worlds are received and practiced. Second, '若广下' refers to the extensive explanation. Preface: I, Ming Kuang, was born in Taizhou, belonging to Mount Tiantai. The county borders Zhang'an, and Taizhou is adjacent to Kuocang. The fifth generation successor of the Tiantai school inherited the lineage of the three continents. Could there be none who have seen or heard in the past, and are now delighted to encounter this? I myself feel fortunate. In my prime, I inquired about the Way in the southeast, and in my youth, I resided in Yan County in name. After fully receiving the precepts, I faced the Hai Guan and Chang Run masters at Guoqing Temple to learn. More than twelve years have passed, and I have returned to my homeland. People are in desolate places, and sorrow is due to karma. Only through the scriptures and precepts can I repay the kindness of this land. Therefore, I record these, hoping that they will be accepted by the people of that time. If there are any omissions or shortcomings, please seek them in other commentaries. Those who have heard and witnessed together, please attribute the merit to the root. May the master's eye of wisdom remotely illuminate my sincere heart, allowing me to rely on the Buddha and the scriptures. Recorded on the first day of the second month of the twelfth year of the Dali era, at the Sanzhang Temple in Huangyan County, Taizhou. Briefly explaining the ten suchnesses (十如是): appearance (相) is determined from the outside, nature (性) is determined from the inside. Primary substance is the substance (体), function is the power (力), creation is the action (作), habitual cause is the cause (因), auxiliary cause is the condition (缘), habitual effect is the effect (果), retributive effect is the retribution (报). The initial appearance is the root (本), the final retribution is the end (末). The existence of the initial and final appearances is the ultimate, etc. The chapter on King Heavenly Light (天光王品) is named after the name of the Bodhisattva. Question: Why are there many repetitions in the sequence of the ten places? Answer: The initial repetition is a general narration, and the transmission of the Tiantai school jointly lists the ten places. Second, from '尔时下' to '亦复如是', it shows the eight aspects and ten places of the first life. Entering the heavenly palace is ascending to Tushita Heaven (兜率天). What is said in the ten places is the Turning the Wheel of Dharma (转法轮). Entering the womb, dwelling in the womb, and exiting the womb are all included in the descent. Renunciation and enlightenment are the seven aspects. Nirvana (涅槃) is omitted. Second, '吾今' --------------------------------------------------------------------------------