English
II. Concerning 'Dang Zhi Xia', explain the realm of truth from the perspectives of principle and phenomena: Next, it should be understood that the realm of truth is explained from the two aspects of principle and phenomena: First, explain the Three Truths based on principle and phenomena: First, explain the Three Truths from the perspectives of principle and phenomena: First, explaining the 'rupa-citta' (form and mind) of the mind in terms of principle and phenomena, it means that phenomena manifest the inherent principle. The initial word 'citta' (mind) is used to highlight the 'ksana' (moment). 'Zhi' is a grammatical particle. 'Rupa-citta' refers to the '3000 aspects of inherent nature'. The 'perfect teaching' (yuanjiao) explains that nature is not merely principle, but possesses the 3000 aspects of nature. This nature is perfectly integrated and pervades the 'co-dwelling' (tongju) 'ksana-citta' (momentary mind). The 'rupa-citta' of this mind means that the mind itself is the 3000 'rupa-citta', like the eight aspects of a thing without any before or after. This is the same as the meaning of 'mind possesses' in 'Zhi Guan' (stopping and contemplating), and also aligns with the meaning of 'mind-nature'. The 3000 'rupa-citta' cannot be altered, so they are called 'nature'. This sentence explains the general and specific from the perspective of principle. Inherently possessing the 3000 is specific, and the 'ksana' (momentary) thought is general, because the 3000 have the same nature, so the general is in one thought. 'Ji xin ming bian deng' (that the mind is called transformation, etc.) means that the above-mentioned mind possessing the 3000, transforms according to defiled and pure conditions, transforming without transforming, creating without creating, and can accomplish the 3000 phenomena in practice. Although 'transformation' includes the specific, and 'creation' is common to the four teachings, now saying 'possessing mind is called transformation', 'this transformation is called creation', then it only belongs to the 'perfect teaching' (yuanjiao) and does not extend to the three teachings. These two sentences explain the general and specific in phenomena. Transforming and creating the 3000 is specific, and the 'ksana' (momentary) thought is general, also because the 3000 have the same nature, so they all tend towards one thought. 'Zao wei ti yong zhe' (creation means substance and function) refers to the above-mentioned transformation and creation being the entire substance giving rise to function. Therefore, because the previous mind possesses 'rupa-citta', it transforms and creates according to conditions. The 'rupa-citta' in practice takes the 3000 in nature as its substance, and the 3000 arising from practice as its function. Then the entire principle-substance arises from phenomena-function, which is the meaning of 'following conditions' in the 'perfect teaching' (yuanjiao). Therefore, 'Fu Xing' says, there are two kinds of mind-creation: one is from the perspective of principle, creation is possession; the other is from the perspective of phenomena, which is to explain the transformation and creation of the sages and ordinary beings of the three times. Concluding, it says that all phenomena-functions arise from the inherent principle. Does this text align with the previous one? First, explaining the 'rupa-citta' (form and mind) of the mind in terms of principle and phenomena, it means that phenomena manifest the inherent principle. The initial word 'citta' (mind) is used to highlight the 'ksana' (moment). 'Zhi' is a grammatical particle. 'Rupa-citta' refers to the '3000 aspects of inherent nature'. The 'perfect teaching' (yuanjiao) explains that nature is not merely principle, but possesses the 3000 aspects of nature. This nature is perfectly integrated and pervades the 'co-dwelling' (tongju) 'ksana-citta' (momentary mind). The 'rupa-citta' of this mind means that the mind itself is the 3000 'rupa-citta', like the eight aspects of a thing without any before or after. This is the same as the meaning of 'mind possesses' in 'Zhi Guan' (stopping and contemplating), and also aligns with the meaning of 'mind-nature'. The 3000 'rupa-citta' cannot be altered, so they are called 'nature'. This sentence explains the general and specific from the perspective of principle. Inherently possessing the 3000 is specific, and the 'ksana' (momentary) thought is general, because the 3000 have the same nature, so the general is in one thought. 'Ji xin ming bian deng' (that the mind is called transformation, etc.) means that the above-mentioned mind possessing the 3000, transforms according to defiled and pure conditions, transforming without transforming, creating without creating, and can accomplish the 3000 phenomena in practice. Although 'transformation' includes the specific, and 'creation' is common to the four teachings, now saying 'possessing mind is called transformation', 'this transformation is called creation', then it only belongs to the 'perfect teaching' (yuanjiao) and does not extend to the three teachings. These two sentences explain the general and specific in phenomena. Transforming and creating the 3000 is specific, and the 'ksana' (momentary) thought is general, also because the 3000 have the same nature, so they all tend towards one thought. 'Zao wei ti yong zhe' (creation means substance and function) refers to the above-mentioned transformation and creation being the entire substance giving rise to function. Therefore, because the previous mind possesses 'rupa-citta', it transforms and creates according to conditions. The 'rupa-citta' in practice takes the 3000 in nature as its substance, and the 3000 arising from practice as its function. Then the entire principle-substance arises from phenomena-function, which is the meaning of 'following conditions' in the 'perfect teaching' (yuanjiao). Therefore, 'Fu Xing' says, there are two kinds of mind-creation: one is from the perspective of principle, creation is possession; the other is from the perspective of phenomena, which is to explain the transformation and creation of the sages and ordinary beings of the three times. Concluding, it says that all phenomena-functions arise from the inherent principle. Does this text align with the previous one? Question: 'Bian' (transformation) originally comes from the 'Lankavatara Sutra', where it says 'because of inconceivable perfuming and inconceivable transformation'. 'Zao' (creation) originally comes from the 'Avatamsaka Sutra', where it says 'creating various skandhas'. Therefore, the 'Avatamsaka Sutra' only has two teachings, and the 'Lankavatara --------------------------------------------------------------------------------
Chinese
合具四教，何故《金錍》云‘变义唯二，造通于四’？” 答：“部中具教多少。虽尔，今约字义通局不同。何者？大凡云变，多约当体改转得名，故变名则局。若论造者，乃有转变之造，亦有构集之造，故造名则通。别、圆皆有中实之性，是故二教指变为造，藏、通既无中实之体，但明业惑构造诸法，不云变也。大乘唯心小乘由心，故云变则唯二、造则通四。” 问：“他云造谓体同，及改此文二十来字，而云收得旧本，又云勘契多同。今何违旧？” 答：“旧本诸文全无错邪？应是荆溪亲书本邪？又多本同者，止如杭州十藏中台教，顷曾略读错字不少，岂非初将一本写之，一本或错十处皆讹。又云，日本传来别行十门，题云国清止观和尚录出，亦云体同等者。未审止观和尚又是谁邪？此人深谙一家教不？始录之本全不错不？岂以先死之人遵之为古，所立之事皆可依邪？如干淑所录邃和尚止观中异义，乃以三界为无漏总中之三，可尽遵不？况诸异义特违《辅行》，自立己见，故皆云《记》文易见。和尚云云，此师又称第七祖，故知止观和尚多是此师，若其是者则全不可依，既暗荆溪深旨必有改易也。又日本教乘脱误亦多，唯有别行十不二门，则全同他所定之本，他既曾附《示珠指》，往于彼国必 现代汉语译本：问：既然四教（四种教义）都具备，为什么《金錍》（书名）中说‘变义只有两种，造义则通于四种’呢？ 答：部中具备的教义有多少。即使如此，现在根据字义的通用范围不同来解释。为什么呢？一般来说，说到‘变’，大多是指对事物本体进行改变和转化而得名，所以‘变’的含义就比较局限。如果说到‘造’，既有转变的‘造’，也有构建集合的‘造’，所以‘造’的含义就比较宽泛。别教（藏教、通教、别教、圆教中的别教）和圆教（藏教、通教、别教、圆教中的圆教）都具有中实之性（指真实不虚的体性），因此这两种教义认为‘变’就是‘造’。藏教（藏教、通教、别教、圆教中的藏教）和通教（藏教、通教、别教、圆教中的通教）既然没有中实的本体，只是阐明业和惑构造诸法，所以不说是‘变’。大乘（Mahayana）唯心，小乘（Hinayana）由心，所以说‘变’则只有两种，‘造’则通于四种。 问：别人说‘造’是指本体相同，并且修改了这段文字中的二十多个字，就说是收录了旧版本，又说勘校符合的地方很多。现在为什么说与旧版本不符呢？ 答：旧版本中的文字就完全没有错误吗？应该是荆溪（地名）亲自书写的版本吗？又说多个版本相同，只不过像杭州十藏中的台教，曾经略读过，错字也不少，难道不是最初将一个版本抄写下来，一个版本哪怕错十处，都会全部讹误。又说，日本传来的别行十门，题目说是国清止观和尚（Guoqing Zhiguan Heshang）记录出来的，也说是本体相同等等。不知道止观和尚（Zhiguan Heshang）又是谁呢？这个人对天台宗（Tiantai）的教义理解得很深刻吗？最初记录的版本完全没有错误吗？难道因为先去世的人就遵从他为古人，他所立的事情都可以依据吗？比如干淑所记录的邃和尚（Sui Heshang）《止观》（Zhi Guan）中的异义，竟然把三界（Trailokya）作为无漏（Anasrava）总中之三，可以全部遵从吗？况且这些异义特别违背《辅行》（Fu Xing），自立己见，所以都说《记》（Ji）中的文字容易看懂。和尚（Heshang）云云，这位法师又自称是第七祖，所以知道止观和尚（Zhiguan Heshang）多半就是这位法师，如果是这样，那就完全不可依据，既然不了解荆溪（Jingxi）的深刻旨意，必定会有改动和删减。而且日本的教乘脱漏错误也很多，只有别行十不二门，则完全与他所定的版本相同，他既然曾经附上《示珠指》（Shi Zhu Zhi），前往那个国家必定……