Chinese
大正藏第 46 册 No. 1928 十不二门指要钞 No. 1928 [cf. No. 1927] 指要钞序 宋东山沙门遵式述 大教隆夷存乎其人，诸祖既往玄化几息，时不可以久替，必有间世者出焉。四明传教导师礼公，实教门之伟人也！童子受经便能思义，天机特发不曰生知之上性者乎！及进具禀学于宝云通师，初预法席，厥父梦其跪于师前，师执瓶水注于口中，其引若泉、其受若谷，于是乎天台大教圆顿之旨，一受即了不俟再闻。师谓之曰：“子于吾言无所不达，非助我也。”逮师始灭，公复梦贯师之首擐于左臂而行。嘻！得非初表受习，若阿难泻水分瓶之莫二也；后表传持，操师种智之首而行化也。淳化初，郡之乾符寺请开讲席，诸子悦随若众流会海，繇是堂舍侧陋门徒渐繁，未几遂迁于保恩院焉。《法华》、《止观》、《金光明》诸部，连环讲贯，岁无虚日。尝勖其徒曰：“吾之或出或处或默或语，未始不以教观权实之旨，为服味焉、为杖几焉。汝无怠也！”大哉！若夫被寂忍之衣，据大慈之室，循循善诱不可得而称矣！《释签》十不二门者，今昔讲流以为一难文也，或多注释各陈异端，孰不自谓握灵蛇之珠、挥弥天之笔，岂思夫一家教观，殊不知其启发 之所。公览之再叹，岂但释文未允，奈何委乱大纲。山隤角崩良用悲痛，将欲正举舍我而谁！遂而正析斯文旁援显据，绰有余刃兼整大途，教门权实今时同昧者于兹判矣，别理随缘其类也。观道所托连代共迷者于兹见矣，指要所以其立也。至若《法华》、《止观》纲格之文，隐括错综略无不在，后之学者足以视近见远，染指知味。《易》不云乎：“通天下之志，定天下之业，断天下之疑。”实此一二万言得矣。式忝同学也，观者无谓吾之亦有党乎？取长其理、无取长其情，文理明白，谁能隐乎云也。 十不二门指要钞卷上 宋四明沙门知礼述 十不二门者，本出《释签》，岂须钞解。但斯宗讲者，或示或注，著述云云，而事理未明、解行无托，荆溪妙解翻隐于时、天台圆宗罔益于物，爰因讲次对彼释之，命为“指要钞”焉。盖指介尔之心，为事理解行之要也。聊备诸生温习，敢期达士披详邪？时大宋景德元年岁在甲辰正月九日叙。 钞曰： 此文题目多本不同，或云法华本迹十妙不二门，或无本迹二字，有唯云玄文十不二门，此或以所通之义、所释之文而冠于首，盖不忘其本也，而尽是别录者私安，取舍由情无劳苦诤，若十不二门四字，乃作者自立，故文云，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，须据此文释其题旨，岂非四时三教所谈，色心乃至受润无不隔异故皆名二？今经开会实理既彰，十异皆融互摄无外咸名不二，即以不二当体为门。然亦可云十不二为能通，十妙为所通。 问：“妙即不二、不二即妙，俱名俱体，何分能通所通？” 答：“今不以粗妙分能所，亦不以名体分之，盖以十妙法相该博，学者难入，此文撮要径显彼意，乃以略显广、以易通难，义立能通所通，数至十者，盖从十妙而立，虽立门对妙互有多少，而不亏本数也。此且总明，待至释文更为点示。” 若欲标述作人者，即是荆溪尊者。既是后人录出，不可正斥其讳。 释文为三：初、总叙立意，二、从一者去，列门解释，三、是故十门讫文，结摄，重示此三即拟三分也。 初又四： 初、叙前文立述作之意，又二： 初、叙前，又二： 初、叙教广二： 初、十妙意。然者是也，即领上之辞，亦信解之语，若不信者乃云不然。此迹门等者，指上玄文所谈十妙，境智行位因也，三法果也，感应兼自他，神通说法，是能化者，作属自也，眷属利益是所化者，事属他也。故因等四收十妙尽，一代教门所明法相岂过于此！今 现代汉语译本 权且显现的（权显）和真实的（实）实际上是二而不二的，佛法既然教导各部都开启成就妙理，因此以这十门不二作为纲目，必须根据这段文字来解释它的题旨。难道不是四时和三教所谈论的吗？色、心乃至受润，没有不隔绝差异的，所以都称为‘二’。现在此经开示融会贯通的真实道理已经彰显，十种差异都融合互摄，没有内外之分，都称为‘不二’，就以这不二的当体作为门径。然而也可以说十不二作为能通达的途径，十妙作为所通达的境界。 问：‘妙’就是‘不二’，‘不二’就是‘妙’，名称和本体都是一样，为什么要区分能通和所通呢？ 答：现在不以粗妙来区分能所，也不以名称和本体来区分。因为十妙法相该括广泛，学者难以进入，这段文字撮取要点，直接显现那个意思，乃是以简略显广博，以容易通达困难，因此建立能通所通的意义。数量到十，是从十妙而建立的，虽然建立门径对应妙理，互相之间有多少的差别，但不亏损根本的数量。这只是总体的说明，等到解释经文时再详细指点。 如果要标明作者，就是荆溪尊者（指唐代天台宗僧人湛然）。既然是后人记录出来的，不可以直呼他的名讳。 解释经文分为三部分：第一，总述立意的缘由；第二，从‘一者’开始，列举各门进行解释；第三，从‘是故十门’到结尾，总结概括，再次提示这三部分就是拟议的三分结构。 第一部分又分为四部分： 第一，叙述前文立述作的意图，又分为两部分： 第一，叙述前文，又分为两部分： 第一，叙述教义的广博，分为两部分： 第一，十妙的意义。‘然’，是‘是’的意思，即领会上面的文辞，也是信解的语气，如果不相信，就说‘不然’。‘此迹门等’，指上面玄文所谈的十妙，境（境界）、智（智慧）、行（修行）、位（果位）是因，三法（法身、报身、应身）是果，感应兼顾自身和他身，神通说法是能教化者，‘作’属于自身，眷属利益是所教化者，‘事’属于他身。所以因等四项收摄了十妙的全部，一代教门所阐明的法相，难道还有超过这些的吗？现在
English
English version The provisional manifestation (Quan Xian) and the real (Shi) are actually two but not two. Since the Dharma teaches that all parts open up and achieve wonderful principles, these Ten Gates of Non-Duality are taken as the outline. It is necessary to interpret its theme based on this text. Isn't it what the four seasons and the three teachings discuss? Form (Se), mind (Xin), and even the reception of moisture (Shou Run) are all separated and different, so they are all called 'two'. Now, this sutra reveals the true principle of integration and penetration. The ten differences are all integrated and mutually inclusive, without inside or outside distinctions, and are all called 'non-duality'. This non-duality is taken as the gate itself. However, it can also be said that the Ten Non-Dualities serve as the means of access (Neng Tong), and the Ten Mysteries serve as the realm to be accessed (Suo Tong). Question: 'The Mysterious (Miao) is Non-Dual (Bu Er), and Non-Dual is Mysterious. The name and substance are the same, so why distinguish between the means of access and the realm to be accessed?' Answer: Now, we do not distinguish between the means and the object based on the coarse and subtle, nor do we distinguish them based on name and substance. Because the Ten Mysterious Dharmas (Shi Miao Fa Xiang) are broad and comprehensive, it is difficult for scholars to enter. This text extracts the key points and directly reveals that meaning. It uses the concise to reveal the extensive, and the easy to access the difficult, thus establishing the meaning of the means of access and the realm to be accessed. The number ten is established from the Ten Mysteries. Although establishing the gates corresponds to the mysteries, and there are some differences between them, it does not diminish the fundamental number. This is just a general explanation; a more detailed explanation will be given when interpreting the text. If you want to indicate the author, it is Venerable Jingxi (referring to Zhanran, a Tiantai Buddhist monk in the Tang Dynasty). Since it was recorded by later generations, you cannot directly call out his taboo name. The explanation of the text is divided into three parts: first, a general description of the intention; second, starting from 'One (Yi Zhe)', listing and explaining each gate; third, from 'Therefore, the Ten Gates (Shi Gu Shi Men)' to the end, summarizing and reiterating that these three parts are the proposed three-part structure. The first part is further divided into four parts: First, narrating the intention of establishing the writing in the previous text, which is further divided into two parts: First, narrating the previous text, which is further divided into two parts: First, narrating the vastness of the teachings, which is divided into two parts: First, the meaning of the Ten Mysteries. 'Ran' means 'is', which is to understand the above words, and is also a tone of belief and understanding. If you do not believe, you say 'not so'. 'These Trace Gates (Ci Ji Men) etc.' refer to the Ten Mysteries discussed in the above profound text. Realm (Jing), Wisdom (Zhi), Practice (Xing), and Position (Wei) are the cause; the Three Bodies (San Fa) are the effect; responsiveness includes both self and others; supernatural powers and preaching are the ones who can teach; 'action' belongs to oneself; family benefits are the ones who are taught; 'affairs' belong to others. Therefore, the four items of cause, etc., encompass all of the Ten Mysteries. Can the Dharma characteristics elucidated by the teachings of a generation exceed these? Now --------------------------------------------------------------------------------
Chinese
于十义，皆用待绝二妙而融会之令无壅碍，故云融通入妙。 二、凡诸下，众释意。如初理境具有七科，一一皆用四教拣之，意开藏等俱圆，复以五味判之，欲开兼等皆妙，即使醍醐之外更无余味，如此释之方称妙法。智行乃至利益各明种种法相，无不皆用四教五味，判后开之皆成极味。 二、观心下，叙观略。枢即门之要也，机谓机关，有可发之义。盖一切教行皆以观心为要，皆自观心而发，观心空故一切法空，即所修诸行、所起诸教皆归空也，假中亦然，岂不以观心为枢机邪！然今玄文未暇广明，寄诸文末略点示尔。又虽据义一一合有，为避繁文故有存没。如十二因缘，境后则有、四谛则略，盖有止观。对此明乎教观旁正，如常所说，托事则借彼事义立境立观，如王舍、耆山等，附法则摄诸法相入心成观，如四谛、五行等，既非专行，故十乘不委。此即《义例》约行等三种观相也。 二、所明下立意，又二： 初、重示大部意。更举十妙方出其意，能化即应，并神通说法也，所化即感，及眷属利益也，此十乃是一代教中能诠名字，大部明此意，在开显诸名咸妙故也。须辨十者，欲收始末自他尽故。始谓境等，即自行因，末谓三法，即自行果，自他如前。若辨此十一一咸妙，则了如来出世 现代汉语译本： 对于十种玄妙，都运用待、绝这两种玄妙的方法来融合贯通，使之没有阻塞和障碍，所以说融通而入于玄妙的境界。 其次，‘凡诸下’，是总括解释经文的意义。例如最初的理境具有七科，每一科都用四教（藏教、通教、别教、圆教）来判别，意思是说藏教等都归于圆教，再用五味（乳味、酪味、生酥味、熟酥味、醍醐味）来判别，想要说明兼教等都归于玄妙，即使在醍醐味之外再没有其他的味道。像这样解释才可称为妙法。智行乃至利益，各自阐明种种法相，没有不都用四教五味来判别，判别之后开显出来都成为极妙的滋味。 其次，‘观心下’，是叙述观心的纲要。枢就是门的关键，机是指机关，有可以引发的意义。大概一切的教法和修行都以观心为关键，都从观心而引发。观心是空性的，所以一切法也是空性的，也就是所修的各种行、所起的各种教法都归于空性，假和中也是这样，难道不是以观心为关键吗！然而现在《玄文》没有时间详细说明，寄托在文章的末尾稍微点示一下罢了。又虽然根据意义一一对应，为了避免繁琐的文字，所以有的保留，有的省略。例如十二因缘，在境之后就有，四谛就省略了，大概是因为有止观。对此可以明白教观的旁正，像平常所说的那样，托事就是借用彼事之义来建立境和观，例如王舍城（Rājagṛha）、耆阇崛山（Gṛdhrakūṭa）等，附法就是摄取各种法相进入心中而成为观，例如四谛、五行等，既然不是专门的修行，所以十乘观法就不详细说明了。这就是《义例》中关于行等三种观相的说明。 其次，‘所明下立意’，又分为两个方面： 首先，再次揭示《大部》（《摩诃止观》）的意旨。再次举出十妙，是为了显出它的意旨，能化就是应，包括神通说法，所化就是感，以及眷属利益，这十种玄妙是一代教法中能诠释的名词，大部阐明这个意旨，在于开显各种名称都归于玄妙的缘故。必须辨明这十种玄妙，是为了收摄从开始到结束、从自身到他人的所有内容。开始是指境等，也就是自行之因，结束是指三法，也就是自行之果，自身和他人如前所述。如果辨明这十种玄妙，每一种都归于玄妙，那么就了解如来出世的意义了。
English
English version: Regarding the ten mysteries, all employ the two subtle methods of 'awaiting' and 'severing' to integrate and connect them, ensuring there are no blockages or hindrances. Therefore, it is said to be a seamless integration into the realm of the profound. Secondly, 'Fan Zhu Xia' (凡诸下) is a general explanation of the meaning of the sutra. For example, the initial realm of principle possesses seven categories, each of which is distinguished using the Four Teachings (Tripiṭaka Teaching, Connecting Teaching, Distinct Teaching, and Perfect Teaching), meaning that the Tripiṭaka Teaching, etc., all return to the Perfect Teaching. Furthermore, they are judged using the Five Flavors (milk, cream, curd, cooked butter, and ghee), intending to illustrate that the combined teachings, etc., all return to the profound. Even beyond the flavor of ghee, there is no other flavor. Only such an explanation can be called the Wonderful Dharma. Wisdom, practice, and even benefits each elucidate various Dharma characteristics, all of which are invariably distinguished using the Four Teachings and Five Flavors. After distinguishing, revealing them all becomes the ultimate flavor. Secondly, 'Guan Xin Xia' (观心下) outlines the essentials of contemplation. 'Shu' (枢) is the key to the door, and 'Ji' (机) refers to a mechanism, implying the potential for initiation. Generally, all teachings and practices consider contemplation of the mind as essential, originating from contemplation of the mind. Because contemplation of the mind is emptiness, all dharmas are also emptiness, meaning that all practices cultivated and all teachings initiated return to emptiness. The same applies to provisionality and the middle way. Is it not contemplation of the mind that serves as the key mechanism! However, the 'Profound Meaning' (玄文) does not have time to explain in detail now, entrusting it to the end of the text for a brief indication. Furthermore, although each corresponds according to meaning, some are retained and some are omitted to avoid verbose text. For example, the Twelve Links of Dependent Origination are present after the realm, while the Four Noble Truths are omitted, presumably because there is cessation and contemplation. From this, one can understand the direct and indirect aspects of teaching and contemplation. As commonly said, 'entrusting to events' means borrowing the meaning of those events to establish the realm and contemplation, such as Rājagṛha (王舍城) and Gṛdhrakūṭa (耆阇崛山), while 'attaching to dharmas' means incorporating various Dharma characteristics into the mind to form contemplation, such as the Four Noble Truths and the Five Elements. Since it is not a specialized practice, the Ten Modes of Contemplation are not explained in detail. This is the explanation of the three aspects of contemplation, such as practice, in the 'Meaning Examples' (义例). Secondly, 'Suo Ming Xia Li Yi' (所明下立意) establishes the intention, further divided into two aspects: Firstly, reiterating the intention of the 'Great Treatise' (大部) (Mahāparinirvāṇa Sūtra). Re-mentioning the Ten Mysteries is to reveal its intention. 'Able to transform' (能化) means response, including supernatural powers and Dharma preaching, while 'that which is transformed' (所化) means feeling, as well as the benefits to the retinue. These ten mysteries are the names that can explain the teachings of a lifetime. The Great Treatise elucidates this intention, in that it reveals that all names return to the profound. It is necessary to distinguish these ten mysteries in order to encompass all content from beginning to end, from oneself to others. The beginning refers to the realm, etc., which is the cause of self-cultivation, and the end refers to the Three Dharmas, which is the result of self-cultivation. Self and others are as mentioned before. If one distinguishes these ten mysteries, each returning to the profound, then one understands the meaning of the Tathāgata's appearance in the world. -------------------------------------------------------------------------------- 意尽。 二、故不下，正明今述意二：