English
English version: If one does not understand the virtuous qualities inherent in a kshana (moment), and only clings to the true mind as transforming everything, one will surely incur faults. Now, first clarify that the mind itself possesses both rupa-citta (form-mind) and arūpa-citta (formless-mind), then discuss the principle of transformation according to conditions. This is the complete nature arising in cultivation, acting without acting, so what fault could there be? Question: 'The mind is named transformation,' does this 'mind' refer to principle or phenomena? If it refers to principle, then the above-mentioned 'according to conditions' is merely a nominal mind. If it refers to phenomena, then it becomes creating and acting upon phenomena. How can it be said that the entire principle gives rise to phenomena? Answer: The *Zhǐ Guān* (止观, Cessation and Contemplation) points out that the skandhas (阴), entrances (入), and mind can create everything, and says that the entire principle accomplishes phenomena because this mind inherently possesses the three thousand realms. Since the rupa-citta and arūpa-citta of the mind have been mentioned, it has already been shown that this mind inherently possesses the three thousand realms. Now, using this mind to transform everything is speaking of transformation from the perspective of possession. This is not merely the transformation of principle, so it is naturally different from the views of other teachings. Two, '是则下' (therefore, below), concludes the principle of accomplishing the Three Truths: The above-mentioned three thousand realms of principle and phenomena all take the mind-dharma of a kshana as the general principle. Because the mind is empty, all dharmas of principle and phenomena are empty, which is neither form nor mind. Because the mind is provisional, all dharmas of principle and phenomena are provisional, which is both form and mind. Because the mind is the Middle Way, all dharmas of principle and phenomena are the Middle Way, which is only form and only mind. Therefore, the *Fǔ Xíng* (辅行, Commentary on Cessation and Contemplation) says: 'All are due to the inherent possession of principle that there is the function of phenomena. Now, if you want to cultivate contemplation, just contemplate the inherent possession of principle. Both breaking and establishing are the Dharma Realm, naturally encompassing the manifestations of provisional and real.' Saying '言良由于此者' (the reason is due to this), is because of the mind's rupa-citta and arūpa-citta (principle), the mind being named transformation (phenomena), and the entire substance arising in function (the unity of principle and phenomena), that one emptiness is all emptiness, one provisionally is all provisionally, and one Middle Way is all the Middle Way. Other interpretations divide and correspond to these principles, completely losing the great meaning, and still do not allow correspondence to the Three Truths, saying that cultivation is not discussed here. Even if cultivation is not discussed, what harm is there in establishing the Three Truths? Moreover, this rupa-citta is originally the realm of truth. There are also people who mutually correspond to the Three Truths, saying that they have obtained the meaning of the perfect teaching, which is really not worth mentioning. Two, '故知下' (therefore, know below), unites sentient beings and Buddhas in one thought. '己生佛者' (sentient beings and Buddhas themselves), refers to the three thousand realms of mind-dharma. '他生佛者' (other sentient beings and Buddhas), refers to the Buddha-dharma and sentient being-dharma, collectively called 'other,' each possessing the three thousand realms. These three thousand realms do not go beyond sentient beings and Buddhas. --------------------------------------------------------------------------------
Chinese
。以理摄事同趣我心，盖心之具故、即心变故、全体用故，故识一念即能遍见也。 三、故彼下，结不二。可见。他云，此本多一差字。存略无妨，不须苦诤。 二、内外不二门，又三： 初、标。正约三法立内外境也。众生诸佛及以依报名为外境，自己心法名为内境，故《观音玄义》立所观境有二，所谓自他。他者谓众生佛，自者即心而具，乃引《华严》心如工画师等为证。有人立佛界为内、九界为外，乃引此经，或说己事、或说他事证之，而不知彼明果后垂迹，乃以佛界为己、九界为他。今论初心观所依境，既未成佛，安用佛为己邪？据观音玄方为允惬。 问：“前引大部，拣于佛法太高、众生太广，今何取之？” 答：“辨其难易故且拣之，若论机入不同故须双列，复为显其妙义必须内外互融，随观一境皆能遍摄故名不二，此之不二悉得称门。泛论虽尔，一家观法多用内心妙义为门也。” 二、凡所下，依门释二： 初、明内外境观二： 初、标示者，大小乘中所明观法，二境收尽故云不出，今非偏小也。 二、外谓下，释相二： 初、明外境观相。言托者依也。彼者，既以内心为自，乃指依报及生佛色心为彼，此乃正立外境。即空假中去，即 现代汉语译本：以理来统摄事相，最终都归于我的心，这是因为心具备一切事物，一切事物都是心的显现，一切事物都是心的全体作用。所以，认识到一念，就能普遍地见到一切。 第三点，因此在下面总结不二的道理。这是可以理解的。有人说，这个版本多了一个‘差’字。保留省略也无妨，不必为此争论。 二、内外不二门，又分为三个部分： 首先是标示。这里主要根据三法来确立内外境。众生、诸佛以及依报（指众生所依赖的生存环境）名为外境，自己的心法名为内境。所以《观音玄义》确立了所观之境有二，即自和他。他指众生和佛，自指心中本具的。并引用《华严经》中‘心如工画师’等来作为证明。有人认为佛界为内，九界为外，并引用此经，或说自己之事，或说他人之事来证明，却不知道那是说明果后垂迹，才以佛界为自己，九界为他人。现在讨论的是初心观所依之境，既然还未成佛，怎么能用佛作为自己呢？按照《观音玄义》的说法才算恰当。 问：‘前面引用大部经典，是因为佛法太高深、众生太广泛，现在为什么又要引用呢？’ 答：‘因为要辨别难易，所以暂时舍弃。如果从根机进入的不同来说，就必须两者都列出。而且为了彰显其妙义，必须内外互相融合，随着观任何一境，都能普遍摄取，所以名为不二。’虽然泛泛而谈是这样，但一家观法多用内心妙义作为入门。 二、凡所下，依据门来解释二： 首先，阐明内外境观二： 首先是标示，大小乘中所阐明的观法，都被这内外二境所包含，所以说没有超出，现在不是偏于小乘。 二、外谓下，解释相二： 首先，阐明外境观的相状。‘托’是依靠的意思。‘彼’，既然以内心为自己，那么就指依报以及众生和佛的色心为‘彼’，这才是真正确立外境。即空假中去，即
English
English version: To govern affairs with reason ultimately converges to my mind. This is because the mind possesses all things, all things are manifestations of the mind, and all things are the complete function of the mind. Therefore, recognizing one thought enables one to universally see everything. Thirdly, therefore, the following concludes the principle of non-duality. This is understandable. Someone said that this version has an extra character ‘差’ (chā, difference). Retaining the omission is fine, no need to argue about it. Two, the gate of non-duality of inner and outer, is further divided into three parts: First is the indication. Here, the inner and outer realms are mainly established based on the three dharmas. Sentient beings, all Buddhas, and the dependent environment (依报, yībào, the environment upon which beings depend for survival) are called the outer realm, and one's own mind-dharma is called the inner realm. Therefore, the ‘Profound Meaning of Avalokiteśvara’ establishes that there are two realms to be contemplated, namely self and other. ‘Other’ refers to sentient beings and Buddhas, and ‘self’ refers to what is inherent in the mind. It also cites ‘The mind is like a skilled painter’ from the *Avatamsaka Sutra* as proof. Some consider the Buddha realm as inner and the nine realms as outer, and cite this sutra, either speaking of their own affairs or speaking of others' affairs to prove it, but they do not know that it is explaining the traces left after attaining Buddhahood, and thus take the Buddha realm as self and the nine realms as other. Now we are discussing the realm upon which the initial mind relies for contemplation. Since one has not yet become a Buddha, how can one use the Buddha as oneself? The explanation according to the ‘Profound Meaning of Avalokiteśvara’ is appropriate. Question: ‘Earlier, the great sutras were cited because the Buddha-dharma was too profound and sentient beings were too vast. Why are they being cited now?’ Answer: ‘Because we need to distinguish between what is difficult and what is easy, so we temporarily set them aside. If we consider the different ways in which beings enter the path, then both must be listed. Moreover, in order to reveal its profound meaning, the inner and outer must be mutually integrated. By contemplating any one realm, one can universally encompass everything, so it is called non-duality.’ Although this is a general discussion, the contemplation methods of one school often use the profound meaning of the inner mind as the gateway. Two, ‘凡所下’ (Fán suǒ xià, Generally below), explains the two based on the gate: First, clarifying the contemplation of the inner and outer realms: First is the indication. The contemplation methods explained in the Mahayana and Hinayana are all encompassed by these two realms of inner and outer, so it is said that there is nothing beyond them. This is not biased towards the Hinayana. Two, ‘外谓下’ (Wài wèi xià, Outer called below), explains the aspects of the two: First, clarifying the aspects of contemplating the outer realm. ‘托’ (Tuō, rely) means to depend on. ‘彼’ (Bǐ, that), since the inner mind is taken as self, then it refers to the dependent environment (依报, yībào) and the form and mind of sentient beings and Buddhas as ‘that’. This is the true establishment of the outer realm. Namely, emptiness, provisionality, and the middle way, namely, --------------------------------------------------------------------------------
Chinese
是妙观及观成相，于依等四随托一境，皆以圆融三观观之，此观既妙故令阴入染体泯净。即前依正等，全为妙体一实圆理，故云体绝及一实等，所观阴境既绝，能观妙观亦寂，则病去药亡、能所双绝，故云无空假中。于双绝之处融妙三千一时显现，豁然同皆真净，法法皆实故真，皆非染碍故净，故云宛然等。如是则一切众生皆毗卢体，一切国土悉常寂光，有何定法名三五七九及净秽邪？故云无复至差品也。而彼彼三千圆融互入，犹因陀罗网终自炳然，即是外观功成之相。观行已上至于妙觉，节节无非如此显发。不尔，安云发心毕竟二不别邪？ 问：“他云，旧本无两假字，唯云即空即中，空中妙故，而云以空中亡彼依正之假，此本何得妄加邪？” 答：“虽欲依于旧本，其如义理残缺，必是往时读者不谙境观，故妄有改削矣。且文标所观境有内外，岂以依正色心阴入之境而为假观邪？遍寻荆溪之意，必不阙此一观。何者？如《止观》破思假文中云‘因缘生法即空即中’，《辅行》云，且以法性空中对幻假说其实，幻假即不思议假。既云且以，知非尽理；须即妙假，故云其实。文中不云即假，尚欲据义加之，岂自著述而特略之？况彼云，因缘生法方有幻假之义，今直云依正等，且未成幻假，况妙假乎！又第 现代汉语译本：这是指妙观和观成之相，对于所依赖的依报等四种境界，都用圆融的三观来观察。这种观法既然精妙，就能使五阴、十二入等染污的本体消泯而清净。即是说，之前的依报和正报等，完全成为精妙的本体，是真实圆满的理体，所以说‘体绝’以及‘一实’等。所观的五阴境界既然断绝，能观的妙观也寂静，那么病除药亡，能观和所观都双双断绝，所以说‘无空假中’。在双重断绝之处，圆融的三千法门一时显现，豁然开朗，一切都真实清净，一切法都是真实的，所以说是‘真’，一切法都不是染污的障碍，所以说是‘净’，所以说‘宛然’等。这样，一切众生都是毗卢遮那佛的本体，一切国土都是常寂光土，哪里有什么固定的法则叫做三五七九以及净秽邪正呢？所以说‘无复至差品也’。而那些三千法门圆融互入，就像因陀罗网一样，最终会清晰地显现出来，这就是外观功成的相状。从观行以上直到妙觉，每个阶段都无非如此显发。如果不是这样，怎么能说发心和最终的觉悟没有差别呢？ 有人问：‘别人说，旧本没有‘两假’二字，只说‘即空即中’，因为空中精妙，所以说用空中来消灭那些依报和正报的假象，这个版本怎么能随意增加呢？’ 回答：‘即使想要依据旧本，但是义理残缺不全，一定是以前的读者不熟悉境界和观法，所以随意改动删削了。况且文章标明所观的境界有内外，难道要把依报、正报、色心、五阴、十二入的境界作为假观吗？遍寻荆溪大师的意旨，一定不会缺少这一观。为什么呢？比如《止观》破思假文中说‘因缘生法即空即中’，《辅行》解释说，暂且用法性空来对治幻假，其实幻假就是不可思议假。既然说是‘暂且’，就知道不是穷尽真理；必须是精妙的假，所以说是‘其实’。文中没有说‘即假’，尚且想要根据义理加上，难道自己著述反而特别省略吗？况且他们说，因缘生法才有幻假的意义，现在直接说依报和正报等，还没有成为幻假，更何况是妙假呢！又，第