Chinese
所言内者，先了外色心一念无念，唯内体三千即空假中，是则外法全为心性。心性无外摄无不周，十方诸佛法界有情，性体无殊一切咸遍，谁云内外、色心、己他？此即用向色心不二门成。 三、修性不二门者，性德只是界如一念，此内界如三法具足，性虽本尔，藉智起修，由修照性，由性发修，存性则全修成性，起修则全性成修，性无所移、修常宛尔。修又二种：顺修、逆修。顺谓了性为行，逆谓背性成迷。迷了二心，心虽不二，逆顺二性，性事恒殊。可由事、不移心，则令迷修成了，故须一期迷了，照性成修，见性修心，二心俱泯。又了顺修对性有离有合，离谓修性各三，合谓修二性一。修二各三，共发性三，是则修虽具九，九只是三。为对性明修故，合修为二，二与一性如水为波，二亦无二亦如波水。应知性指三障，是故具三，修从性成，成三法尔。达无修性、唯一妙乘，无所分别，法界洞朗。此由内外不二门成。 四、因果不二门者，众生心因既具三轨，此因成果名三涅槃，因果无殊始终理一。若尔因德已具，何不住因？但由迷因各自谓实。若了迷性实，唯住因故，久研此因，因显名果。只缘因果理一，用此一理为因，理显无复果名，岂可仍存因号？因果既泯，理性自亡，只由亡智亲疏，致使迷 成厚薄。迷厚薄故，强分三惑，义开六即，名智浅深。故如梦勤加、空名惑绝，幻因既满镜像果圆，空像虽即义同，而空虚像实，像实故称理本有，空虚故迷转成性，是则不二而二立因果殊，二而不二始终体一。若谓因异果，因亦非因，晓果从因，因方克果。所以三千在理同名无明，三千果成咸称常乐。三千无改无明即明，三千并常俱体俱用。此以修性不二门成。 五、染净不二门者，若识无始，即法性为无明，故可了今即无明为法性。法性之与无明遍造诸法，名之为染，无明之与法性遍应众缘，号之为净。浊水清水，波湿无殊，清浊虽即由缘，而浊成本有，浊虽本有而全体是清，以二波理通、举体是用，故三千因果俱名缘起。迷悟缘起不离刹那，刹那性常，缘起理一，一理之内而分净秽，别则六秽四净，通则十通净秽。故知刹那染体悉净，三千未显验体仍迷，故相似位成六根遍照。照分十界，各俱灼然，岂六根净人谓十定十？分真垂迹十界亦然，乃至果成等彼百界。故须初心而遮而照，照故三千恒具，遮故法尔空中，终日双亡终日双照，不动此念遍应无方，随感而施净秽斯泯。亡净秽故以空以中，仍由空中转染为净。由了染净空中自亡，此以因果不二门成。 六、依正不二门者，已证遮那一体不二，良 现代汉语译本 成就厚薄的差别。因为迷惑于厚薄的差别，所以强行区分三惑（见思惑、尘沙惑、无明惑），义理上开出六即（理即、名字即、观行即、相似即、分证即、究竟即），名称上显现智慧的浅深。所以如同在梦中勤奋努力，空有其名而惑业断绝，幻化的因缘圆满，镜像的果报也圆满，空和像虽然相同，但意义不同，空是虚幻的，像是真实的，像真实所以称之为理本有，空虚幻所以迷惑而转变成性，这样则不二而二，建立因果的差别，二而不二，始终本体是一。如果说因和果不同，那么因也就不是因了，明白果是从因产生的，因才能成就果。所以三千（性相、力用、因缘、果报、本末究竟）在理上相同，都叫做无明，三千果报成就，都称为常乐。三千没有改变，无明就是明，三千并存，本体和作用都是一体的。这是用修性不二门成就的。 五、染净不二门，如果认识到无始以来，就是以法性为无明，所以可以明白现在就是以无明为法性。法性和无明普遍造作诸法，称之为染，无明和法性普遍应和各种因缘，称之为净。浑浊的水和清澈的水，波浪和湿性没有差别，清澈和浑浊虽然相同，但由因缘所致，而浑浊本来就有，浑浊虽然本来就有，但全体都是清澈的，因为二波的道理相通，整个本体都在起作用，所以三千因果都叫做缘起。迷惑和觉悟的缘起不离刹那，刹那的自性是常，缘起的道理是一，在一个道理之内而区分净和秽，区别来说有六秽（地狱、饿鬼、畜生、阿修罗、人、天）四净（声闻、缘觉、菩萨、佛），总的来说十界都通达净秽。所以知道刹那染污的本体都是清净的，三千没有显现，验证本体仍然迷惑，所以在相似位成就六根遍照。照见分为十界，各自都非常清楚，难道六根清净的人会认为有十定（练气、筑基、金丹、元婴、化神、炼虚、合体、大乘、渡劫、飞升）十分？分真垂迹的十界也是这样，乃至果报成就，等同于那百界。所以必须在初心时而遮止而照见，因为照见所以三千恒常具备，因为遮止所以法尔空中，终日双重泯灭终日双重照见，不移动这个念头，普遍应和无方，随着感应而施予，净和秽就消泯了。因为消泯净和秽所以用空用中，仍然由空中转染为净。因为明白染净，空中自然消亡，这是用因果不二门成就的。 六、依正不二门，已经证实遮那（毗卢遮那佛，意为光明遍照）一体不二，确实如此
English
English version achieves differences in thickness. Because of delusion regarding thickness, one forcibly distinguishes the Three Illusions (delusions of views and affections, delusions like dust and sand, and fundamental ignorance), and in terms of meaning, opens up the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, and Ultimate Identity), with names revealing the shallowness or depth of wisdom. Therefore, it is like diligently striving in a dream, where the name is empty but afflictions are severed. When the illusory causes are fulfilled, the mirrored effects are perfected. Although emptiness and form are identical, their meanings differ. Emptiness is illusory, while form is real. Because form is real, it is called 'Principle Originally Existent.' Because emptiness is illusory, delusion transforms into nature. Thus, not-two yet two establishes the distinction of cause and effect; two yet not-two, from beginning to end, the substance is one. If one says the cause is different from the effect, then the cause is not a cause. Understanding that the effect comes from the cause, the cause can then achieve the effect. Therefore, the Three Thousand (nature, form, power, action, causes, conditions, effects, retribution, fundamental and ultimate) in principle are identically called ignorance, and the Three Thousand effects achieved are all called constant joy. The Three Thousand do not change; ignorance is identical to enlightenment. The Three Thousand coexist, with both substance and function being one. This is achieved through the Gate of Non-Duality of Cultivation and Nature. 5. The Gate of Non-Duality of Purity and Impurity: If one recognizes that from beginningless time, it is taking Dharma-nature as ignorance, then one can understand that now it is taking ignorance as Dharma-nature. Dharma-nature and ignorance universally create all dharmas, which are called impurity. Ignorance and Dharma-nature universally respond to all conditions, which are called purity. Muddy water and clear water, the waves and wetness are not different. Although clarity and turbidity are identical, they are due to conditions. Turbidity is originally existent, but the entire substance is clear. Because the principle of the two waves is interconnected, the entire substance is functioning. Therefore, the Three Thousand causes and effects are all called dependent origination. Delusion and enlightenment of dependent origination are inseparable from the kshana (instant), the nature of the kshana is constant, and the principle of dependent origination is one. Within one principle, purity and defilement are distinguished. Separately, there are the Six Defilements (hell-beings, hungry ghosts, animals, asuras, humans, devas) and Four Purities (sravakas, pratyekabuddhas, bodhisattvas, buddhas). Generally, the ten realms all penetrate purity and defilement. Therefore, know that the substance of defilement in the kshana is all pure. The Three Thousand have not manifested, verifying that the substance is still deluded. Therefore, in the stage of resemblance, the six roots achieve universal illumination. Illumination is divided into the ten realms, each being very clear. Could it be that those with pure six roots would consider there to be Ten Dhyanas (stages of meditation) and Ten Divisions? The ten realms of partial realization and traces are also like this, even to the point of the fruition of enlightenment, equivalent to those hundred realms. Therefore, one must initially restrain and illuminate. Because of illumination, the Three Thousand are constantly present. Because of restraint, it is naturally empty in the Dharma. All day long, both are extinguished; all day long, both are illuminated. Without moving this thought, universally responding in all directions, according to the feeling, purity and impurity are extinguished. Because purity and impurity are extinguished, emptiness and the middle way are used, and impurity is still transformed into purity from emptiness. Because of understanding purity and impurity, emptiness naturally disappears. This is achieved through the Gate of Non-Duality of Cause and Effect. 6. The Gate of Non-Duality of the Environment and the Self: It has already been proven that Vairocana (meaning 'universally illuminating light') is one body and not two, indeed --------------------------------------------------------------------------------
Chinese
由无始一念三千。以三千中生阴二千为正，国土一千属依，依正既居一心，一心岂分能所？虽无能所，依正宛然，是则理性、名字、观行，已有不二依正之相，故使自他因果相摄。但众生在理，果虽未办，一切莫非遮那妙境。然应复了，诸佛法体非遍而遍，众生理性非局而局，始终不改、大小无妨，因果理同依正何别？故净秽之土、胜劣之身，尘身与法身量同，尘国与寂光无异，是则一一尘刹一切刹，一一尘身一切身，广狭胜劣难思议，净秽方所无穷尽，若非三千空假中，安能成兹自在用。如是方知生佛等，彼此事理互相收。此以染净不二门成。 七、自他不二门者，随机利他，事乃凭本。本谓一性具足自他，方至果位自即益他。如理性三德、三谛三千，自行唯在空中，利他三千赴物。物机无量不出三千，能应虽多不出十界，界界转现不出一念，土土互生不出寂光。众生由理具三千故能感，诸佛由三千理满故能应，应遍机遍欣赴不差。不然，岂能如镜现像？镜有现像之理，形有生像之性，若一形对不能现像，则镜理有穷、形事不通。若与镜隔则容有是理，无有形对而不像者。若镜未现像由尘所遮，去尘由人磨，现像非关磨者，以喻观法大旨可知。应知理虽自他具足，必藉缘了为利他功。复由缘了与性一合，方能 现代汉语译本：从无始以来的一个念头中，就包含了三千世界。在这三千世界中，阴二千是正报，国土一千是依报。依报和正报都存在于一心之中，那么一心又怎么能区分能和所呢？虽然没有能和所的区分，但依报和正报依然清晰存在，这就是说，在理性、名字、观行上，已经有了不二的依报和正报之相，所以使得自身和他人的因果互相摄入。但是众生在理上，果报虽然还没有成就，一切都无不是遮那（Vairocana，毗卢遮那佛，意为光明遍照）的微妙境界。然而应该进一步明白，诸佛的法体不是遍而是遍，众生的理性不是局限而是局限，始终不改变、大小没有妨碍，因果的道理相同，依报和正报又有什么区别呢？所以清净和污秽的国土、殊胜和低劣的身体，尘土之身和法身的量相同，尘土之国和寂光（Śāntiprabha，常寂光净土，佛的法身所居之土）没有差异，这就是说，一一尘刹就是一切刹，一一尘身就是一切身，广狭胜劣难以思议，清净和污秽的方所无穷无尽，如果不是三千空假中（Śūnyatā, Anitya, Madhyama，空、假、中三谛），怎么能成就这种自在的作用呢？像这样才知道众生和佛平等，彼此的事理互相收摄。这是用染净不二的法门成就的。 七、自他不二门，根据众生的根机来利益他人，事情才有所依据。这个依据就是一性具足自身和他人，才能到达果位时自身就能利益他人。比如理性上的三德（法身德、般若德、解脱德）、三谛（空谛、假谛、中谛）三千，自身的修行只在空中，利益他人的三千则应和万物。万物的根机无量无边，但不出三千，能够应化的虽然很多，但不出十界（地狱、饿鬼、畜生、阿修罗、人、天、声闻、缘觉、菩萨、佛），界界转变显现不出一个念头，土土互相产生不出寂光。众生因为在理上具有三千，所以能够感应，诸佛因为三千的道理圆满，所以能够应化，应化周遍，根机周遍，欢喜应和没有差错。不然，怎么能像镜子显现影像一样呢？镜子有显现影像的道理，形体有产生影像的性质，如果一个形体对着镜子不能显现影像，那么镜子的道理就有穷尽，形体的事情就不通达。如果和镜子隔开，那么容许有这个道理，没有形体对着镜子而不显现影像的。如果镜子没有显现影像，是因为被尘土所遮盖，去除尘土要靠人擦拭，显现影像和擦拭的人没有关系，用这个比喻来观察佛法的要旨就可以知道了。应该知道道理虽然自身和他人具足，必须凭借缘和了才能成为利益他人的功用。再由缘和了与自性合一，才能...