English
English version: There is, the inherent virtue (性德) (virtues inherent in one's nature) differs slightly from that which is cultivated, so now it refers entirely to the cultivation that is originally inherent. For example, the *Zhi Guan* (止观) extensively analyzes the three thousand aspects, although it involves both reverse and forward cultivation, it is entirely to reveal what is inherent in one's nature, then the complete cultivation is the inherent nature. Moreover, each and every action, cause and effect, self and others, although borrowed from cultivation, are all manifestations of the three thousand virtues of inherent nature, hence it is said that the entire nature becomes cultivation. Furthermore, although the entire nature gives rise to cultivation, it has never diminished the inherent virtue, because the nature is constant and unchanging, hence it is said that the nature does not move. Although the entire cultivation becomes nature, it has never temporarily lacked the virtue of cultivation, because the virtue of cultivation is constantly changing and creating, hence it is said that cultivation is always clearly present. However, if one knows that cultivation and nature each discuss the three thousand, then all meanings become clear, hence Master Jingxi (荆溪) said that the various schools do not understand cultivation and nature, probably because they do not understand it so clearly. Question: 'They say that the old version wrote 'borrowing knowledge is cultivation' (藉知曰修), and used the spiritual knowledge of inherent nature to explain the word 'knowledge' (知). If it is said that cultivation arises by relying on wisdom, it is probably that the scribe wrote 'forcing knowledge' (逼知), and later people mistakenly thought it was the word 'wisdom' (智), which does not form a sentence, and seeing that the following sentence has the saying 'arising cultivation' (起修), they then arbitrarily added the word 'arising' (起). What is to be said about this?' Answer: 'Since it is allowed to write 'forcing knowledge' (逼知), which becomes the one word 'wisdom' (智), why can't it be that people in the past wrote 'distant knowledge' (远知), mistakenly becoming the two words 'knowledge says' (知曰)? It must be because the word 'arising' (起) was dropped, and because the two words were far apart, resulting in some versions writing 'borrowing knowledge is cultivation' (藉知曰修). Therefore, it is known that the addition and omission of written words, near and far, are difficult to determine, and the errors of fish and Lu (鱼鲁之讹) are not unique to today. It is necessary to use the meaning to determine right and wrong. Why? Since they are ignorant of the wonderful meaning of the three bodies (三法) (Dharmakaya, Sambhogakaya, Nirmanakaya), they even directly take the one thought of causal mind and the consciousness of the alaya (阴识), and understand it as true knowledge, let alone now that there is this erroneous word 'knowledge' (知) that can be clung to, wouldn't it be interpreted as spiritual knowledge? Moreover, the name 'spiritual knowledge' (灵知) is exclusively used by Chan Master Guifeng (圭峰), which is neither shown as being identical to the skandhas (阴), nor has the appearance of cultivation arising, it is precisely referring to pure true thusness (真如), and is only used in the meaning of true mind and severing the nine aspects of principle.' They say, 'Because of the true teaching, the conditions show good and evil knowledge, which is true knowledge, that is, knowing that all dharmas are only mind, so it is said that cultivation is based on knowledge.' Now I ask: Is this word 'knowledge' (知) understanding or action? If it lacks compliance, it is not called cultivation. If only the word 'knowledge' (知) is established --------------------------------------------------------------------------------
Chinese
解行足者，乃玄文智行二妙，《止观》妙解正修便为徒设，则天台但传《禅诠都序》也。又言示善恶知即真知者，还须先用妙解即之不？次用妙行即之不？若然者，正是藉智起修。若不然者，智行二妙全无用也。今云藉智起修，直是由于智妙起于行妙耳，故后结文云，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。然智行俱修今偏在行者，盖智从解了发起义强，行就进趣修治义强，故从强也。又此一句，全是《释签》行妙中文，彼云藉智起行故。他又云，智名未称全性成修。若尔，何名智妙？应亦本是知妙，后人改为智妙乎！” 二、修又下，明逆顺相返二： 初、明对逆故二性并存。 二、明因顺故二心俱泯。初文者，上之全性起修，一往且论顺修，修名既通，有顺有逆，今欲双亡先须对辨。了性为行者，即藉智起修也。背性成迷者，始从无间至别教道，皆背性故。逆称修者，即修恶之类也。心虽不二等者，随缘迷了之处，心性不变，故云不二。逆顺二性是全体随缘，故即理之事常分，故曰事殊。是则以前称圆理修，对今背性，故成二也。二因顺故二心俱泯者，可不可也。由，因也。不可因逆顺二事同一心性，便令迷逆之事作了顺邪！此乃责其不分迷悟也。故正立 现代汉语译本： 一、“解行足”指的是玄文（深刻的文字）和智行（智慧的行动）这两种精妙之处。《止观》（天台宗的重要著作）的精妙解释和正确的修行如果被抛弃，那么天台宗就只剩下《禅诠都序》了。又有人说，指出善恶的知识就是真正的知识，那么是否需要先用精妙的理解来认识它？然后用精妙的行动来实践它？如果是这样，这正是借助智慧来发起修行。如果不是这样，那么智慧和行动这两种精妙之处就完全没有用处了。现在说借助智慧来发起修行，直接就是由于智慧的精妙而产生了行动的精妙。所以后面的结论说，就像境界本来就具备三法（法身、般若、解脱），依据真理产生理解，所以叫做智慧。智慧的理解引导行动，行动的理解契合真理，这三种法相互符合，不异而异。然而智慧和行动都要同时修行，现在偏重于行动，是因为智慧是从理解了悟而发起的意义更强，行动是就进取修行和修正的意义更强，所以偏重于行动。而且这句话，完全是《释签》（《摩诃止观释签》）中关于行动精妙之处的文字，其中说借助智慧来发起行动。他又说，智慧的名称还不能完全体现本性的成就和修行。如果是这样，为什么叫做智慧的精妙？应该本来是知识的精妙，后来人改成了智慧的精妙吧！ 二、‘修又下’，说明逆顺相返的两种情况： 首先，说明因为对立的缘故，两种本性并存。 其次，说明因为顺应的缘故，两种心念都泯灭。第一段文字，上面所说的‘全性起修’，一般只是论述顺修，修行的名称既然通用，就有顺修和逆修，现在想要同时消除这两种情况，首先需要对比辨别。‘了性为行者’，就是借助智慧来发起修行。‘背性成迷者’，从无间地狱到别教的道，都是背离本性的缘故。逆修被称为修行，就是修行恶业之类。‘心虽不二等者’，随着因缘迷失或了悟的地方，心性不变，所以说不二。逆顺两种本性是全体随缘，所以就是理体的事相常常有分别，所以说事相不同。这样，以前面所说的圆理修，对照现在背离本性，所以形成了两种情况。第二段，因为顺应的缘故，两种心念都泯灭，就是可与不可。‘由’，是‘因’的意思。不可因为逆顺两种事物的同一心性，就让迷惑颠倒的事情变成理解顺应的事情啊！这乃是责备其不区分迷惑和觉悟。所以要正确地树立。
English
English version: 1. 'Perfect in Understanding and Practice' refers to the two subtleties of profound texts (Xuán Wén) (deep writings) and wisdom-based actions (Zhì Xíng) (wise actions). If the subtle explanations and correct practice of 'Zhǐ Guān' (Cessation and Contemplation) (an important work of the Tiantai school) are abandoned, then the Tiantai school will only have the 'Preface to the Complete Explanation of Chan' (Chán Quán Dōu Xù). Furthermore, someone says that knowing good and evil is true knowledge, then is it necessary to first use subtle understanding to recognize it? And then use subtle action to practice it? If so, this is precisely using wisdom to initiate practice. If not, then the two subtleties of wisdom and action are completely useless. Now, saying that using wisdom to initiate practice is directly due to the subtlety of wisdom giving rise to the subtlety of action. Therefore, the conclusion later says, just as the realm originally possesses the three dharmas (Fǎ Shēn, Bō Rě, Jiě Tuō) (Dharmakaya, Prajna, Liberation), understanding arises based on the principle, so it is called wisdom. The understanding of wisdom guides action, and the understanding of action conforms to the principle. These three dharmas correspond to each other, not different and yet different. However, both wisdom and action should be cultivated simultaneously, but now there is a preference for action, because the meaning of wisdom arising from understanding is stronger, and the meaning of action is stronger in terms of advancing in practice and correction, so it is biased towards action. Moreover, this sentence is entirely from the text on the subtlety of action in 'Shì Qiān' (Annotations on the Great Concentration and Insight), which says that action is initiated by wisdom. He also said that the name of wisdom cannot fully reflect the accomplishment and practice of the entire nature. If so, why is it called the subtlety of wisdom? It should originally be the subtlety of knowledge, and later people changed it to the subtlety of wisdom! 2. 'Xiū Yòu Xià' (The following on practice), explains the two situations of reverse and forward correspondence: First, it explains that because of opposition, the two natures coexist. Second, it explains that because of compliance, the two minds are both extinguished. The first paragraph, the 'whole nature arising practice' mentioned above, generally only discusses compliant practice. Since the name of practice is common, there are compliant and reverse practices. Now, if you want to eliminate these two situations at the same time, you must first compare and distinguish them. 'Liǎo Xìng Wéi Xíng Zhě' (Understanding nature as practice), is to use wisdom to initiate practice. 'Bèi Xìng Chéng Mí Zhě' (Turning away from nature and becoming deluded), from Avici Hell to the path of the Separate Teaching, are all turning away from nature. Reverse practice is called practice, which is the practice of evil deeds. 'Xīn Suī Bù Èr Děng Zhě' (Although the mind is not two), with the places where conditions are confused or understood, the nature of the mind does not change, so it is said to be non-dual. The two natures of reverse and compliant are the whole being in accordance with conditions, so the phenomena of the principle are often different, so it is said that the phenomena are different. In this way, comparing the previously mentioned perfect principle practice with the current turning away from nature, two situations are formed. The second paragraph, because of compliance, the two minds are both extinguished, which is possible and impossible. 'Yóu' (By), means 'because'. It is impossible to make the confused and inverted things become understood and compliant because of the same mind-nature of the two things of reverse and compliant! This is to blame them for not distinguishing between confusion and enlightenment. Therefore, it is necessary to establish correctly. --------------------------------------------------------------------------------
Chinese
理云，故须一期迷了照性成修。言一期者，即与一往之语同类，乃非终毕之义也。盖言虽据寂理二修终泯，且须一期改迷为了，了心若发必照性成修，若见性修心自然二心俱泯，此义显然如指诸掌，人何惑焉？岂非逆修如病、顺修如药，虽知药病终须两亡，一往且须服药治病，药力若效其身必康，身若安康药病俱泯。法谕如此，智者思之。 问：“他云，旧本作此其字，释意云，岂可由不移生死涅槃常殊之性事，便任此为了修乎？是故下句便云，故须一其迷了照性成修。此复云何？” 答：“他虽执于旧本，而违现文。何者？文云，可由事不移心则令迷修成了。文意唯责执迷为了，何曾双责迷了为了邪？岂非彰灼违文乎！故知迷了双泯功由了修。何者？迷既背性，故立了修翻之，遂一期事殊也。了既顺理，理无违顺，故二心自泯也。是知用此期字者，既不违文兼得顺理。若用此其字，相违稍多，不能广破也。” 三、又了下，明离合本同二： 初、约法明离合相异者。复置逆修，但论顺修法相离合。盖此修性在诸经论不易条流，若得此离合意，则不迷修性多少。如《金光明玄义》十种三法，乃是采取经论修性法相，故具离合两说。如三德三宝，虽是修德之极，义必该性；三身三智，文虽约悟 现代汉语译本：理上说，所以必须经历一个阶段，从迷惑的照性转变为修行。说‘一个阶段’，与‘暂且’的说法类似，并非最终结束的意思。这是说，虽然从寂静的道理上讲，修行最终会泯灭，但必须经历一个阶段，转变迷惑为觉悟，觉悟之心一旦生起，必然会照亮本性并成就修行。如果明见本性，修心自然会使二心都泯灭，这个道理显而易见，就像指着手掌一样，人们为何还会疑惑呢？这难道不是逆修像生病，顺修像服药吗？虽然知道药和病最终都要消除，但暂且必须服药治病，药力如果有效，身体必然康复，身体如果安康，药和病都会消失。这个譬喻就是这样，智者应该思考。 问：‘他们说，旧版本写作‘此其’二字，解释说，难道可以因为不改变生死涅槃常殊的本性，就任由此（不移的本性）来成就觉悟和修行吗？所以下一句就说，所以必须经历一个阶段，从迷惑的照性转变为修行。’这又该如何解释呢？’ 答：‘他们虽然执着于旧版本，却违背了现在的经文。为什么呢？经文说，可以因为事情不改变，心就迷惑，从而使修行得以成就。经文的意思只是责备执着于迷惑来成就觉悟，何曾同时责备迷惑和觉悟来成就觉悟呢？这难道不是明显违背经文吗！所以知道迷惑和觉悟都泯灭，功劳在于觉悟和修行。为什么呢？因为迷惑背离本性，所以设立觉悟和修行来扭转它，从而使事情在一个阶段内有所不同。觉悟顺应道理，道理没有违背和顺从，所以二心自然泯灭。由此可知，使用‘一个阶段’这个词，既不违背经文，又能顺应道理。如果使用‘此其’二字，相互违背的地方稍多，不能广泛地破除谬论。’ 三、又在‘了’字下，阐明离合的根本相同： 首先，从法理上阐明离合的差异。再次设置逆修，只讨论顺修的法相离合。因为这种修性在各种经论中不容易条分缕析，如果懂得这种离合的意义，就不会迷惑于修性的多少。例如《金光明玄义》中的十种三法，就是采取经论中修性的法相，所以具备离合两种说法。例如三德（sāmaṇaguṇa，三种功德）三宝（triratna，佛法僧），虽然是修德的极致，但意义必然包含本性；三身（trikāya，法身、报身、应身）三智（trijñāna，三种智慧），经文虽然是关于觉悟的