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English version To establish myriad things in accordance with their nature is to not arise from self-nature, and transformation has no fixed location. This is accomplished through the principle of the non-duality of the environment and the embodied being (依正不二). 8. The Gate of Non-Duality of the Three Karmas (三业不二門): In the matter of transforming others, the three mysteries (三密) are divided according to their function: body, speech, and mind. They are named differently according to the physical laws. The mind-wheel (心輪, referring to the mind-mystery, i.e., the Buddha's thoughts) discerns the faculties of beings, and the body-wheel (身輪, referring to the body-mystery, i.e., the Buddha's form) and speech-wheel (語輪, referring to the speech-mystery, i.e., the Buddha's words) establish transformation. Manifesting the body and expounding the Dharma without the slightest error. In terms of the body, it is divided into the true body (真身) and the response body (應身); in terms of the Dharma, it is divided into expedient teachings (權法) and true teachings (實法). If the true body and the response body were different, why would it be said that the response body is the Dharma body? If the expedient teachings and the true teachings were contradictory, why would it be said that the expedient teachings can also accomplish the Buddha-path? If there were only the Dharma body, there should be no manifestation in the world; if there were only the Buddha-path, who would establish the Three Vehicles (三乘)? The body's essence is not a real body, and the speech is not real speech. The body, speech, and mind are equal, equal to the realm of the mind-wheel. Mind and form are one, transforming beings without deliberation, constantly in accord with the ultimate truth, acting in accordance with things. Is this not the one mind of the hundred realms? Each realm is nothing but the manifestation of the three karmas. If one realm is just one thought, what difference is there between the three karmas? The function of the fruition is not lacking, and the cause must be in accordance with the fruition. If you believe in cause and effect, then you know that the three mysteries have a foundation. The three karmas of the hundred realms are all empty, provisional, and the middle way, so that they can universally respond to beings according to their needs as the fruition. Each response-form, each sound and voice, is fully equipped with the three karmas of the hundred realms. Transformation creating transformation, is this what it means? Therefore, a single thought of an ordinary mind already possesses the sea of characteristics of the three mysteries of reason. A single dust of the reward-body color is also in the Vairocana (毗盧遮那, meaning 'the light that shines everywhere') of this principle, and only then can it be called the three without difference. This is accomplished through the principle of the non-duality of self and other. 9. The Gate of Non-Duality of Expedient and True (權實不二門): Equal great wisdom constantly illuminates the Dharma realm, also because reason possesses nine expedient and one true. The true Dharma also contains the nine realms, and so does the expedient Dharma. Expedient and true are mutually merged, the hundred realms are in one thought, inseparable and naturally so. Reaching the fruition is due to being in accord with the original one principle, neither expedient nor true, yet both expedient and true. This is like the mind-wheel being at ease as mentioned earlier, causing the body and speech to respond to the opportunities of expedient and true. The three karmas in one thought do not contradict expedient and true. How can there be separation and difference when acting without moving? In relation to speaking, expedient and true are established as names; in relation to the body, true and response are named. The principle of the three karmas is the same, and expedient and true are merged. This is accomplished through the principle of the non-duality of the three karmas. 10. The Gate of Non-Duality of Receiving and Nourishing (受潤不二門): The laws of things originally possess the nature of expedient and true. From beginningless time, there has been the influence of either expedient or true. Expedient and true are due to influence, and reason is constant... -------------------------------------------------------------------------------- 平等，遇时成习行愿所资，若无本因熏亦徒设，遇熏自异非由性殊。性虽无殊必藉幻发，幻机幻感幻应幻赴，能应所化并非权实。然由生具非权非实成权实机，佛亦果具非权非实为权实应，物机应契身土无偏，同常寂光无非法界。故知三千同在心地，与佛心地三千不殊，四微体同权实益等。此以权实不二门成。 是故十门，门门通入，色心乃至受润咸然。故使十妙始终理一，如境本来具三，依理生解故名为智，智解导行行解契理，三法相符不异而异，而假立浅深设位简滥。三法只是证彼三理，下之五章三法起用。既是一念三千，即空假中，成故有用。若了一念，十方三世诸佛之法本迹非遥。故重述十门，令观行可识。首题既尔，览别为总，符文可知。 十不二门(竟) { "translations": [ "现代汉语译本：\n平等之理，遇到时节因缘便会形成习惯和修行愿力所资助的果报。如果没有根本的因地熏习，纵然遇到因缘也是徒劳。遇到熏习后产生的差异，并非源于本性不同。本性虽然没有差别，却必须借助幻化来显发。幻化的机能、幻化的感应、幻化的回应、幻化的赴应，能应化和所应化的，并非权巧或真实。然而由于众生本具的机感，非权非实却成就了权实之机；佛陀也因果地圆满，非权非实而示现权实之应。众生的根机与佛的应化相契合，则佛的身土没有偏颇，都与常寂光土一样，没有不是法界的。所以说三千世界同在众生的心地中，与佛的心地三千没有差别，四种极微之色法本体相同，权巧和真实的利益相等。这是用权实不二的法门来成就的。\n\n因此，这十个不二法门，每个法门都能通入真理，色法、心法乃至领受滋润，都是如此。所以使得十种玄妙始终道理一致，如同境界本来就具足空、假、中三谛，依此道理生起理解，所以称为智慧。智慧的理解引导修行，修行与理解契合真理，三法相互符合，不异而异，因此假立浅深，设立位次来区分良莠。三法只是为了证得那空、假、中三理，下面的五章将阐述三法的起用。既然是一念三千，即是空、假、中三谛圆融，成就所以有用。如果明了一念三千，十方三世诸佛的法、本、迹便不遥远。所以再次叙述这十个法门，使观行者可以认识。首题既然如此，从个别来看整体，符合文义便可知晓。\n\n十不二法门（终）", "English_translations": [ "English version: \nEquality, when encountering the right conditions, becomes a habit and the resource for vows and practices. If there is no fundamental cause for cultivation, even encountering conditions is in vain. Differences that arise after encountering cultivation are not due to differences in nature. Although nature is not different, it must be manifested through illusion. Illusory function, illusory response, illusory answering, illusory going to; that which can respond and that which is responded to are neither expedient nor real. However, due to the inherent capacity of beings, neither expedient nor real, the mechanism of expedient and real is achieved; Buddhas also, due to the perfection of the fruition, neither expedient nor real, manifest the response of expedient and real. When the capacity of beings aligns with the response of the Buddha, the Buddha's body and land are without bias, all being the same as the Land of Eternal Tranquility, with nothing that is not the Dharma Realm. Therefore, know that the three thousand worlds are all within the mind, and the three thousand in the mind are no different from the Buddha's mind; the four subtle elements have the same essence, and the benefits of expedient and real are equal. This is accomplished through the gate of non-duality of expedient and real.\n\nTherefore, each of these ten non-duality gates allows entry, whether it be form, mind, or even the reception of nourishment. Thus, the ten mysteries are consistent in principle from beginning to end, just as the realm inherently possesses the three truths of emptiness, provisional existence, and the middle way. Understanding arises based on this principle, hence it is called wisdom. The understanding of wisdom guides practice, and practice aligns with understanding, and the three dharmas correspond to each other, being non-different yet different, and thus shallow and deep levels are provisionally established, and positions are set up to distinguish the good from the bad. The three dharmas are only for realizing those three principles of emptiness, provisional existence, and the middle way. The following five chapters will elaborate on the function of the three dharmas. Since it is a single thought encompassing three thousand worlds, it is the perfect fusion of emptiness, provisional existence, and the middle way, achieving usefulness. If one understands this single thought, the Dharma, the origin, and the traces of the Buddhas of the ten directions and three times are not far away. Therefore, these ten gates are reiterated so that practitioners can recognize them. Since the initial topic is like this, understanding the whole from the parts, one can know by conforming to the text.\n\nThe Ten Non-Duality Gates (End)" ] } } --------------------------------------------------------------------------------