English
English version: From the beginningless single thought, there are three thousand worlds. Among these three thousand worlds, the two thousand Yin are the direct reward (Zhengbao), and the one thousand lands are the dependent reward (Yibao). Since the dependent and direct rewards reside in one mind, how can one mind distinguish between the able and the object? Although there is no distinction between the able and the object, the dependent and direct rewards are still clearly present. This means that in reason, name, and contemplation, there is already the non-dual aspect of dependent and direct rewards, thus enabling the causes and effects of oneself and others to interpenetrate. However, although beings are in reason, and the fruition has not yet been achieved, everything is none other than the wonderful realm of Vairocana (Vairocana, meaning light pervades everywhere). Yet, it should be further understood that the Dharma body of all Buddhas is not pervasive yet pervasive, and the nature of beings is not limited yet limited. It does not change from beginning to end, and size does not hinder it. The principle of cause and effect is the same, so what is the difference between dependent and direct rewards? Therefore, the pure and impure lands, the superior and inferior bodies, the measure of the dust body and the Dharma body are the same, and the dust land and the Land of Tranquil Light (Śāntiprabha, the land where the Dharma body of the Buddha resides) are no different. This means that each dust realm is all realms, each dust body is all bodies, the breadth, narrowness, superiority, and inferiority are inconceivable, and the pure and impure directions are endless. If it were not for the three thousand emptiness, provisionality, and the middle way (Śūnyatā, Anitya, Madhyama, the three truths of emptiness, provisionality, and the middle way), how could this free and unfettered function be achieved? In this way, one knows that beings and Buddhas are equal, and the affairs and principles of each other are mutually contained. This is accomplished by the Dharma gate of non-duality of purity and impurity. Seven, the gate of non-duality of self and others, benefits others according to their capacity, and matters are based on the origin. The origin means that one nature is complete with both self and others, so that at the stage of fruition, the self can benefit others. For example, the three virtues (Dharmakāya virtue, Prajñā virtue, Liberation virtue) and the three truths (Truth of Emptiness, Truth of Provisional Existence, Truth of the Middle Way) of reason are three thousand, and one's own practice is only in emptiness, while the three thousand for benefiting others respond to things. The capacities of things are immeasurable, but do not go beyond the three thousand. Although there are many who can respond, they do not go beyond the ten realms (hell, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, Buddhas). The transformation and manifestation of each realm does not go beyond a single thought, and the mutual generation of lands does not go beyond the Land of Tranquil Light. Because beings have the three thousand in reason, they can sense, and because the Buddhas have the three thousand principles complete, they can respond. The response is pervasive, the capacity is pervasive, and the joyful response is without error. Otherwise, how could it be like a mirror reflecting images? The mirror has the principle of reflecting images, and the form has the nature of producing images. If a form facing the mirror cannot reflect an image, then the principle of the mirror is exhausted, and the matter of the form is not understood. If it is separated from the mirror, then it is permissible to have this principle, and there is no form facing the mirror that does not reflect an image. If the mirror has not reflected an image, it is because it is covered by dust. Removing the dust depends on people wiping it, and the appearance of the image has nothing to do with the person wiping it. The main point of observing the Dharma can be understood by using this analogy. It should be known that although the principle is complete with both self and others, it must rely on conditions and understanding to become the merit of benefiting others. Furthermore, by the union of conditions and understanding with self-nature, it can... --------------------------------------------------------------------------------
Chinese
称性施设万端，则不起自性化无方所。此由依正不二门成。 八、三业不二门者，于化他门事分三密，随顺物理得名不同，心轮鉴机、二轮设化，现身说法未曾毫差。在身分于真应，在法分于权实。二身若异，何故乃云即是法身？二说若乖，何故乃云皆成佛道？若唯法身，应无垂世；若唯佛道，谁施三乘？身尚无身，说必非说，身口平等，等彼意轮，心色一如不谋而化，常冥至极称物施为，岂非百界一心？界界无非三业，界尚一念，三业岂殊？果用无亏，因必称果，若信因果，方知三密有本。百界三业俱空假中，故使称宜遍赴为果。一一应色、一一言音，无不百界三业具足，化复作化斯之谓欤。故一念凡心已有理性三密相海，一尘报色同在本理毗卢遮那，方乃名为三无差别。此以自他不二门成。 九、权实不二门者，平等太慧常鉴法界，亦由理性九权一实，实复九界、权亦复然，权实相冥，百界一念，不可分别任运常然。至果乃由契本一理，非权非实而权而实，此即如前心轮自在，致令身口赴权实机。三业一念无乖权实，不动而施岂应隔异？对说即以权实立称，在身即以真应为名，三业理同权实冥合。此以三业不二门成。 十、受润不二门者，物理本来性具权实，无始熏习或权或实，权实由熏理常 现代汉语译本 称性施设万端，则不起自性，化无方所。这是由依报和正报不二的道理成就的。 八、三业不二门：在教化他人的方面，从作用上分有身、口、意三密，随顺事物的规律而有不同的名称。心轮（指意密，即佛的意念）鉴察众生的根机，身轮（指身密，即佛的身形）和语轮（指语密，即佛的言语）施设教化，示现身形说法没有丝毫差错。从身来说，分为真身和应身；从法来说，分为权法和实法。如果真身和应身是不同的，为什么说应身就是法身呢？如果权法和实法是相违背的，为什么说权法也能成就佛道呢？如果只有法身，就不应该有垂迹于世间的应化；如果只有佛道，谁来施设三乘教法呢？身的本体本来就不是真实的身，说法也并非是真实的说法，身口意平等，等同于意轮的境界，心和色一如，不假思索就能教化众生，常常暗合至极的真理，应合事物而施为，难道不是百界一心吗？每个界都无不是三业的体现，一个界尚且只是一念，三业又有什么差别呢？果地的作用没有亏损，因地的修行必定与果地相应。如果相信因果，才知道三密是有根本的。百界的三业都是空、假、中的，所以能够随顺众生的根机而普遍应赴，作为果地的作用。每一个应化之色、每一个言语音声，无不具备百界的三业，化身又化身，说的就是这个道理吧。所以，一念凡心已经具有理性的三密相海，一微尘的报色也同样在本理的毗卢遮那佛（Vairocana，意为光明遍照），才能称为三无差别。这是以自他不二的道理成就的。 九、权实不二门：平等的大智慧常常照鉴法界，也是由于理性具有九权一实，实法也包含九界，权法也是如此。权法和实法相互融合，百界就在一念之中，不可分别，自然而然。到达果地，就是由于契合了本觉唯一的真理，非权非实而又权又实，这就是像前面所说的心轮自在，使得身口能够应赴权实之机。三业一念没有违背权实，不须动念而能施设，怎么会有隔阂差异呢？对待众生说法，就用权实来立名；在佛身来说，就用真应来命名。三业的道理相同，权实相互融合。这是以三业不二的道理成就的。 十、受润不二门：事物的规律本来就具有权实之性，从无始以来熏习，或者熏习权法，或者熏习实法，权实由熏习，理性常常...