Chinese
大正藏第 46 册 No. 1927 十不二门 No. 1927 [cf. No. 1928] 十不二门 唐荆溪尊者湛然述 然此迹门，谈其因果及以自他，使一代教门融通入妙故。凡诸义释，皆约四教及以五味，意在开教，悉入醍醐。观心乃是教行枢机，仍且略点，寄在诸说或存或没，非部正意，故纵有施设托事附法，或辩十观列名而已。所明理境、智行、位法，能化所化意在能诠，诠中咸妙。为辩诠内始末自他故，具演十妙搜括一化，出世大意罄无不尽，故不可不了十妙大纲，故撮十妙为观法大体。若解迹妙，本妙非遥，应知但是离合异耳。因果义一，自他何殊？故下文云，本迹虽殊、不思议一。况体宗用只是自他因果法故，况复教相只是分别前之四章，使前四章与诸文永异，若晓斯旨则教有所归。一期纵横不出一心，三千世间即空假中，理境乃至利益咸尔，则止观十乘，成今自行因果；起教一章，成今化他能所。则彼此昭著，法华行成，使功不唐捐，所诠可识。故更以十门收摄十妙。何者？为实施权则不二而二，开权显实则二而不二，法既教部咸开成妙，故此十门不二为目，一一门下以六即检之。本门已广引诚证，此下但直申一理，使一部经旨皎在目前。 现代汉语译本： 《十不二门》 唐代荆溪尊者湛然 著 这部迹门，谈论其因果以及自他，使得一代的教门融会贯通，进入精妙的境界。凡是各种义理的解释，都依据四教（藏、通、别、圆四教）以及五味（乳味、酪味、生酥味、熟酥味、醍醐味），意在开启教法，全部归入醍醐味（比喻最高的佛法）。观心是教法和修行的关键，因此略加点明，寄托在各种说法中，或存或没。这不是本部的正意，所以即使有施设，也只是依托事相附会法理，或者辨析十种观法，列出名目而已。所阐明的理境、智行、位法，能化（施教者）和所化（受教者），意在能诠（能表达教义的言语），诠释之中都蕴含着精妙。为了辨明诠释之内的始末、自他，所以详细地阐述十妙，搜罗一代教化，出世的深意没有不穷尽的，所以不能不了解十妙的大纲，因此概括十妙作为观法的大体。如果理解了迹妙，本妙也就不遥远了，应当知道这只是离合不同罢了。因果的义理是一样的，自他有什么区别呢？所以下文说，本迹虽然不同，但不可思议地是一体的。况且体、宗、用只是自他因果法，况且教相只是分别前面的四章，使前面的四章与各种经文永远不同。如果明白了这个宗旨，那么教法就有所归宿。一期的纵横都不出一心，三千世间就是空、假、中。理境乃至利益都是这样，那么止观十乘，成就了现在的自行因果；起教一章，成就了现在的化他能所。那么彼此昭著，法华的修行得以成就，使得功德不落空，所诠释的道理可以认识。所以再用十门来收摄十妙。哪十门呢？为了实施权法，则不二而二；为了开权显实，则二而不二。法既然是教部，都开启成就了精妙，所以这十门以不二为目标，每一个门下都用六即（理即、名字即、观行即、相似即、分证即、究竟即）来检验它。本门已经广泛地引用诚实的证据，下面只是直接阐述一个道理，使得一部经的宗旨明白地呈现在眼前。
English
English version: The Ten Non-Dual Gates Composed by Venerable Zhanran of Jingxi in the Tang Dynasty This Traces Gate discusses its causes and effects, as well as self and other, so that the teachings of a generation can be integrated and enter into a subtle state. All explanations of meaning are based on the Four Teachings (Tripitaka, Shared, Distinct, and Perfect Teachings) and the Five Flavors (milk, curds, raw butter, cooked butter, and ghee), with the intention of opening up the teachings and having them all enter the flavor of ghee (a metaphor for the highest Dharma). Contemplation of the Mind is the key to teaching and practice, so it is briefly mentioned and entrusted to various explanations, whether they exist or not. This is not the main intention of this section, so even if there are arrangements, they are only based on phenomena and attached to the Dharma, or analyzing the ten contemplations and listing their names. The principles, realms, wisdom practices, and stages of Dharma that are explained, the one who transforms (the teacher) and the one who is transformed (the student), are intended to be the expressive words, and all the subtleties are contained within the expression. In order to distinguish the beginning and end, self and other, within the expression, the Ten Subtleties are elaborated in detail, and the teachings of a generation are collected, so that the profound meaning of transcending the world is completely exhausted. Therefore, it is essential to understand the outline of the Ten Subtleties, and thus summarize the Ten Subtleties as the general structure of the method of contemplation. If one understands the Subtlety of the Traces, the Subtlety of the Origin is not far away; one should know that it is only a difference of separation and combination. The meaning of cause and effect is the same, so what is the difference between self and other? Therefore, the following text says that although the Origin and the Traces are different, they are inconceivably one. Moreover, the Essence, Doctrine, and Function are simply the Dharma of self, other, cause, and effect. Furthermore, the characteristics of the teachings are simply the distinction of the previous four chapters, so that the previous four chapters are forever different from the various texts. If one understands this principle, then the teachings will have a destination. The vertical and horizontal aspects of a lifetime do not go beyond a single mind, and the three thousand worlds are emptiness, provisional existence, and the Middle Way. The principles, realms, and even the benefits are all like this, so the Ten Vehicles of Cessation and Contemplation accomplish the cause and effect of present self-practice; the chapter on the arising of teachings accomplishes the ability and object of transforming others in the present. Then, both are clearly revealed, and the practice of the Lotus Sutra is accomplished, so that merit is not wasted, and the meaning of what is expressed can be understood. Therefore, the Ten Gates are used to gather the Ten Subtleties. What are the ten gates? In order to implement the expedient Dharma, it is non-dual and yet dual; in order to open the expedient and reveal the real, it is dual and yet non-dual. Since the Dharma is the teachings, all are opened and accomplished as subtle, so these ten gates take non-duality as their goal, and under each gate, the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Similar Identity, Partial Realization Identity, Ultimate Identity) are used to examine it. The Original Gate has already widely cited sincere evidence, and below it only directly states a principle, so that the purpose of a scripture is clearly presented before one's eyes. --------------------------------------------------------------------------------
Chinese
一者、色心不二门，二者、内外不二门，三者、修性不二门，四者、因果不二门，五者、染净不二门，六者、依正不二门，七者、自他不二门，八者、三业不二门，九者、权实不二门，十者、受润不二门。是中第一，从境妙立名；第二第三，从智行立名；第四，从位法立名；第五第六第七，从感应神通立名；第八第九，从说法立名；第十，从眷属利益立名。 一、色心不二门者，且十如境乃至无谛，一一皆可总别二意，总在一念，别分色心。何者？初十如中，相唯在色，性唯在心，体、力、作、缘义兼色心，因、果唯心，报唯约色；十二因缘苦业两兼，惑唯在心；四谛则三兼色心，灭唯在心；二谛三谛皆俗具色心、真中唯心；一实及无，准此可见。既知别已，摄别入总，一切诸法无非心性，一性无性三千宛然。当知心之色心即心名变，变名为造，造谓体用，是则非色非心而色而心，唯色唯心良由于此。故知但识一念，遍见己他生佛。他生他佛尚与心同，况己心生佛宁乖一念？故彼彼境法，差差而不差。 二、内外不二门者，凡所观境不出内外，外谓托彼依正色心，即空假中，即空假中妙，故色心体绝。唯一实性无空假中，色心宛然豁同真净，无复众生七方便异，不见国土净秽差品，而帝网依正终自炳然。 现代汉语译本： 一、色心不二门：二、内外不二门：三、修性不二门：四、因果不二门：五、染净不二门：六、依正不二门：七、自他不二门：八、三业不二门：九、权实不二门：十、受润不二门。其中第一，从境妙立名；第二第三，从智行立名；第四，从位法立名；第五第六第七，从感应神通立名；第八第九，从说法立名；第十，从眷属利益立名。 一、色心不二门，且以十如境乃至无谛为例，每一个都可以从总体和个别的两个角度来理解，总体上归于一念，个别上区分色和心。为什么这样说呢？最初的十如是中，相只在于色（形态、现象），性只在于心（本质、精神），体（本体）、力（力量）、作（作用）、缘（条件）的意义兼顾色和心，因（原因）、果（结果）只在于心，报（报应）只关联于色；十二因缘中，苦和业两者兼有，惑只在于心；四谛则有三个（苦、集、道）兼顾色和心，灭只在于心；二谛和三谛的俗谛都具备色和心，真谛和中谛只在于心；一实和无，可以参照这个来理解。既然知道了区别，就把区别纳入总体，一切诸法无非心性，一性无性三千世界清晰呈现。应当明白心的色心即心，名称是变，变的名称是造，造指的是体和用，这样就既非色非心，又是色又是心，唯色唯心，道理就在于此。所以说，只要认识到一念，就能普遍见到自己、他人、众生、佛。他人、他方佛尚且与心相同，何况自己的心、众生、佛，难道会违背一念吗？所以那些境法，虽然有差别，但本质上没有差别。 二、内外不二门，凡所观察的境界，都离不开内外。外指的是依托于外在的依报（生存环境）和正报（自身），色和心，即是空、假、中，即是空、假、中妙，所以色心的本体断绝。只有一实性，没有空、假、中，色心清晰地如同真净，不再有众生七方便的差异，看不到国土的清净和污秽的差别，而帝网的依报和正报最终会自然显现。
English
English version: 1. The Gate of Non-Duality of Form and Mind; 2. The Gate of Non-Duality of Inner and Outer; 3. The Gate of Non-Duality of Cultivation and Nature; 4. The Gate of Non-Duality of Cause and Effect; 5. The Gate of Non-Duality of Defilement and Purity; 6. The Gate of Non-Duality of Dependent and Proper; 7. The Gate of Non-Duality of Self and Other; 8. The Gate of Non-Duality of the Three Karmas; 9. The Gate of Non-Duality of Provisional and Real; 10. The Gate of Non-Duality of Receiving Nourishment. The first is named from the wonder of the realm; the second and third are named from wisdom and practice; the fourth is named from position and dharma; the fifth, sixth, and seventh are named from response and spiritual power; the eighth and ninth are named from teaching the dharma; the tenth is named from the benefit of the retinue. 1. The Gate of Non-Duality of Form and Mind: For example, take the Ten Suchnesses (Shi Rushi, 十如是, ten aspects of reality) up to No-Truth (Wu Di, 无谛, absence of truth). Each can be understood in terms of both totality and particularity. Totality resides in a single thought, while particularity distinguishes between form and mind. Why is this so? In the initial Ten Suchnesses, 'appearance' (xiang, 相) exists only in form, 'nature' (xing, 性) exists only in mind, 'substance' (ti, 体), 'power' (li, 力), 'function' (zuo, 作), and 'condition' (yuan, 缘) encompass both form and mind, 'cause' (yin, 因) and 'effect' (guo, 果) exist only in mind, and 'retribution' (bao, 报) relates only to form. In the Twelve Links of Dependent Origination (Shi Er Yin Yuan, 十二因缘), suffering and karma encompass both; delusion exists only in mind. In the Four Noble Truths (Si Di, 四谛), three (suffering, accumulation, path) encompass both form and mind, while cessation exists only in mind. In the Two Truths (Er Di, 二谛) and Three Truths (San Di, 三谛), the conventional truth (su di, 俗谛) possesses both form and mind, while the ultimate truth (zhen di, 真谛) and middle truth (zhong di, 中谛) exist only in mind. The One Reality (Yi Shi, 一实) and Non-Being (Wu, 无) can be understood accordingly. Having understood the distinctions, incorporate the distinctions into the totality. All dharmas are none other than the nature of mind. One nature, no nature, the three thousand worlds are clearly present. It should be understood that the form and mind of the mind are the mind, the name is transformation, the name of transformation is creation, creation refers to substance and function. Thus, it is neither form nor mind, yet it is form and mind; it is only form and only mind. The reason lies in this. Therefore, know that by recognizing a single thought, one universally sees oneself, others, sentient beings, and Buddhas. If others, other Buddhas are the same as the mind, how could one's own mind, sentient beings, and Buddhas deviate from a single thought? Therefore, those realms and dharmas, though different, are not different in essence. 2. The Gate of Non-Duality of Inner and Outer: All observed realms do not go beyond inner and outer. Outer refers to relying on the external environment (yi bao, 依报, dependent retribution) and the self (zheng bao, 正报, proper retribution), form and mind, which are emptiness, provisionality, and the middle, which are the wonders of emptiness, provisionality, and the middle. Therefore, the substance of form and mind is severed. There is only one real nature, without emptiness, provisionality, and the middle. Form and mind are as clear as true purity, with no more differences in the seven expedient means of sentient beings. One does not see differences in the purity and defilement of lands, but the dependent and proper retributions of the net of Indra (Di Wang, 帝网) will ultimately manifest naturally. --------------------------------------------------------------------------------