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English version Differences in nature, wisdom, and conduct are both non-dual and dual. Therefore, they are illustrated by the horizontal and vertical aspects of waves and water, and explained in relation to the three dharmas of 'union'. Isn't this unfolding clear? First, it is clarified that cultivation (修) is dual, like waves, while nature (性) is one, like water. The duality and non-duality of waves and water are understandable. Since cultivation and nature are like this, the two dharmas within cultivation are also dual and non-dual, similar to waves and water. Question: 'If the duality of cultivation and the oneness of nature are already like waves and water, and cultivation is identical to nature, is it necessary to further illustrate and integrate the two dharmas within cultivation with a metaphor?' Answer: 'Just as the two arms of the body are connected to the body, the arms themselves are not yet unified. To prevent this notion, it is said that they are also like waves and water. Some versions say that there are no waves and water, which is not a valid metaphor and must be an error.' Second, 'It should be known' below, the extinction of both cultivation and nature directly reveals non-duality. 'Nature' refers to the three obstacles (三障) and so on. Since it is entirely based on principle to accomplish phenomena, it is based on obstacles to name principle. Therefore, nature is established as three. Since nature is not three but established as three, cultivation and nature, from the perspective of accomplishment, are also not three but established as three. It is not only that each is determined to be without three, but also that the essence of cultivation and nature is identical. Understanding this is moving without moving, wandering in all directions until reaching the bodhimanda (道場), called the One Wonderful Vehicle (一妙乘).' Question: 'The three natures are originally inherent, why say that they are named three in relation to obstacles?' Answer: 'If the wonderful principle that is originally inherent is determined to be three, it cannot function as one or as immeasurable. Therefore, know that when established, one and many are clearly present, and when extinguished, cultivation and nature are still and unmoving. Now, speaking from the perspective of extinction, how can one use establishment to challenge it!' Third, the concluding section. It can be understood from the previous sections. Fourth, the gate of non-duality of cause and effect, in three parts: First, the heading. The names of cause and effect are commonly used, but now, in terms of manifestation, it is only discussed in relation to the perfect teaching (圓教). Cause extends from the ordinary ground to the stage of equal enlightenment (等覺), while effect is only wonderful enlightenment (妙覺). Although it is universally transmitted and established, it is emphasized in terms of ultimate meaning. When the three thousand aspects of reality (三千實相) are not manifest, it is called cause; when manifest, it is called effect. Although hidden and manifest are different, they are always identical from beginning to end, hence the name non-dual. The meaning of 'gate' is as before. Second, 'Sentient beings' below, explaining the three: First, explaining that cause and effect temporarily exist in three aspects based on perfect principle: First, explaining that the principle of beginning and end is one. Sentient beings (眾生) generally encompass cause and effect, Buddha --------------------------------------------------------------------------------
Chinese
名无上众生故，二往则局，因对佛立生故。生虽在因复通一切，唯取心因是今观体，体具三轨是果之性，故名为因。此性若显名三涅槃，三法体常始终理一。 二、若尔下，悟迷事异二： 初、问意者，求证果位为成功德，因德既具何须求果？ 二、但由下，答意者，因德虽具但为在迷，诸法本融执之为实，始从无间终至金刚皆有此念，若不谓实，铁床非苦、变易非迁。此念若尽，即名妙觉，故云各自谓实。若了所迷之性有何佛果别生，还证因德，故云住因，而因德显处自受果名，故约迷悟而分事殊。 三、只缘下，明事极理亡。理显等者，对隐名因、称显为果，显已无对，果名岂存？果能称实，名尚不存。因既属权，故宜双废。又对因果事立理融之，所对既泯、能融自亡。 二、只由下，依圆解明修证无得二：初、约法明惑智之体本虚。言亡智者，即上事理顿亡之智方能圆断，故云只由。圆人始终用绝待智顿亡诸法，理果尚亡，惑何次第？只由此智功力微着故成疏亲，由疏亲故惑落前后名迷厚薄。智疏惑厚，智亲惑薄，传传明之，此乃约智分惑也。既有厚薄之义，故强分三惑，又义开六即，名其亡智浅深。若论亡智了于即理，无一德可修、无一惑可破，强名厚薄浅深也。 二 现代汉语译本：因为名为无上众生，所以二往则局限，因为面对佛而立生。生虽然在因中，却又贯通一切，只取心因作为现在的观照本体，本体具备三轨是果的性质，所以名为因。此性如果显现，就名为三涅槃（三种涅槃：自性清净涅槃、有余依涅槃、无余依涅槃），三法（法身、报身、应身）的本体恒常，始终道理一致。 二、‘若尔’下，悟迷事异二： 初、问意是，求证果位是为了成就功德，因德既然具备，何须求果？ 二、‘但由’下，答意是，因德虽然具备，但因为还在迷惑之中，诸法本来是融合的，却执着认为是真实的，从无间地狱到金刚位都有此念。如果不认为是真实的，铁床就不是苦，变易生死就不是迁流。此念如果断尽，就名为妙觉，所以说各自认为真实。如果了知所迷惑的自性，哪里还有什么佛果另外产生，还是证得因德，所以说安住于因，而因德显现之处自然承受果名，所以从迷惑和觉悟来区分事相的差别。 三、‘只缘’下，说明事极理亡。理显等，对隐没的称为因，称显现的为果，显现之后没有对立，果的名号哪里还存在？果能称合实相，名号尚且不存。因既然属于权巧方便，所以应该一起废除。又因果是相对事相而立，理体是融合的，所对立的既然泯灭，能融合的自然消亡。 二、‘只由’下，依据圆融的理解说明修证无所得二：初、约法说明惑智的本体本来是虚妄的。‘言亡智’，就是上面所说的，事理都顿然消亡的智慧，才能圆满断除，所以说‘只由’。圆教的人始终用绝待的智慧顿然消亡诸法，理和果尚且消亡，迷惑哪里还有次第可言？只由此智慧的功力稍微有执着，所以形成疏远和亲近，由于疏远和亲近，所以迷惑落在前后，名为迷的厚薄。智慧疏远则迷惑厚重，智慧亲近则迷惑轻薄，层层说明，这是从智慧来区分迷惑。既然有厚薄的意义，所以勉强分出三惑（见思惑、尘沙惑、无明惑），又义理开出六即（理即佛、名字即佛、观行即佛、相似即佛、分证即佛、究竟即佛），名为亡智的浅深。如果论亡智，了达于即理，没有一德可以修，没有一惑可以破，勉强名为厚薄浅深。 二
English
English version: Because it is named the unsurpassed sentient being, the two goings are limited, because it stands and arises facing the Buddha. Although arising is in the cause, it pervades everything. Only the mind-cause is taken as the present object of contemplation. The substance possessing the three models is the nature of the fruit, hence it is called the cause. If this nature manifests, it is called the three Nirvanas (three kinds of Nirvana: self-nature pure Nirvana, Nirvana with remainder, Nirvana without remainder). The substance of the three Dharmas (Dharmakaya, Sambhogakaya, Nirmanakaya) is constant, and the principle is the same from beginning to end. 2. ‘If so’ below, the difference between enlightenment and delusion is two: First, the intention of the question is: seeking to attain the fruit position is to achieve merits. Since the merits of the cause are already complete, why seek the fruit? Second, ‘But because of’ below, the intention of the answer is: although the merits of the cause are complete, they are still in delusion. All dharmas are originally integrated, but they are clung to as real. From Avici Hell to the Vajra position, all have this thought. If it is not considered real, the iron bed is not suffering, and variable life and death are not transient. If this thought is exhausted, it is called Wonderful Enlightenment, hence it is said that each considers it real. If one understands the nature of what is deluded, what Buddha-fruit is produced separately? One still attains the merits of the cause, hence it is said to abide in the cause, and the place where the merits of the cause manifest naturally receives the name of the fruit. Therefore, the difference in phenomena is distinguished from delusion and enlightenment. Third, ‘Only because of’ below, it explains that phenomena reach the extreme and principle vanishes. ‘Principle manifests’ etc., what is hidden is called the cause, and what is manifested is called the fruit. After manifestation, there is no opposition, so where does the name of the fruit exist? The fruit can match reality, and even the name does not exist. Since the cause belongs to expedient means, it should be abandoned together. Moreover, cause and effect are established relative to phenomena, and the principle is integrated. Since what is opposed is extinguished, what can be integrated naturally vanishes. 2. ‘Only because of’ below, based on the perfect understanding, it explains that cultivation and realization are without attainment: First, it explains according to the Dharma that the substance of delusion and wisdom is originally illusory. ‘The wisdom of the extinction of words’ is what is said above, that the wisdom of the sudden extinction of phenomena in phenomena and principle can perfectly cut off, hence it is said ‘only because of’. People of the perfect teaching always use the wisdom of absolute opposition to suddenly extinguish all dharmas. Since principle and fruit are extinguished, where is there any order to delusion? Only because of the power of this wisdom being slightly attached, it forms distance and closeness. Because of distance and closeness, delusion falls before and after, and is named the thickness and thinness of delusion. Wisdom is distant and delusion is thick, wisdom is close and delusion is thin, explaining it layer by layer. This is distinguishing delusion from wisdom. Since there is the meaning of thickness and thinness, the three delusions (delusions of views and thoughts, delusions like dust and sand, ignorance) are reluctantly divided, and the principle opens up the six identities (principle identity Buddha, name identity Buddha, contemplation and practice identity Buddha, similar identity Buddha, partial realization identity Buddha, ultimate identity Buddha), named the shallowness and depth of the extinction of wisdom. If one discusses the extinction of wisdom, understanding the identity of principle, there is not a single virtue that can be cultivated, and not a single delusion that can be broken, reluctantly named thickness, thinness, shallowness, and depth. 2. -------------------------------------------------------------------------------- 、故如下，约谕明修证之功不立二：
Chinese
初、明修证功亡。他云，梦空幻像四皆是谕，以对智断因果。释意虽即不显，对法稍似相当。又云，空下须作此名，其义甚便。盖言惑体如空但有名字，故大乘十谕第四云，虚空者，空但有名而无真实等。作此冥字，义说虽众，终恐未亲。今只图显理，岂敢党情。如予意者，旧文诸字若稍有理即便遵行，必诸圣眼洞见我心。傥智短言疏未能称理，请诸匠硕示以弹诃。然举此四谕者，盖显圆人妙解，众德元具万惑本空，虽立证修一一无作，故勤修慧行如梦作，为都无所辨。惑但有名，如空无实，知无即绝。复约智断始终以明因果，因无能感故如幻，果非所克故如像，解既称实，四皆无作。因果既尔，何有二邪？ 二、空像下，明德障体异。空惑像果，不实之义虽同，而空但有名，知无永绝，像虽无性，色相宛然，故云空虚像实也。像实等者，释成体异。果德三千非今方得，故论非果。然称本而证，不可泯亡，故云称理本有。迷即无明，无明转故即变为明，迷名永失转成性明，故云迷转成性。他云，须作性成，若云成性则令果成因也。若尔，后文云，了今无明为法性，岂亦果为因邪？ 三、是则下，约圆乘明始终不二二： 初、翻覆对扬明体一。可解。 二、所以下，高广无减明不二。大乘因果皆是实相，三千皆实相相宛然，实相在理为染作因，纵具佛法以未显故同名无明。三千离障、八倒不生，一一法门皆成四德，故咸常乐。三千实相皆不变性，迷悟理一，如演若多失头得头，头未尝异，故云无明即明。三千世间一一常住，理具三千俱名为体，变造三千俱名为用，故云俱体俱用。此四句中，初二明因果各具三千，三明因果三千只一三千，以无改故，四明因果三千之体俱能起用，则因中三千起于染用，果上三千起于净用，此第四句明圆最显。何者？夫体用之名本相即之义，故凡言诸法即理者，全用即体方可言即。《辅行》云，即者，《广雅》云合也。若依此释，仍似二物相合，其理犹疏。今以义求，体不二故，故名为即(上皆《辅行》文也)。今谓全体之用方名不二。他宗明一理随缘作差别法，差别是无明之相，淳一是真如之相，随缘时则有差别，不随缘时则无差别，故知一性与无明合方有差别，正是合义，非体不二，以除无明无差别故。今家明三千之体随缘起三千之用，不随缘时三千宛尔，故差别法与体不二，以除无明有差别故。验他宗明即，即义不成，以彼佛果唯一真如，须破九界差别归佛界一性故。今家以即离分于圆别，不易研详，应知不谈理具、单说真 现代汉语译本 二、所以下文说，（实相）在高、广方面都没有减少，光明不二。（这表明）大乘的因果都是实相，三千世界皆是实相，其相貌宛然。（然而，）实相在理上作为染污的因，即使具备佛法，因为没有显现的缘故，同样被称为无明（avidyā）。三千世界远离了障碍，八倒（asta viparyāsas）不生，每一个法门都成就四德（catvāri guna），所以都恒常快乐。三千实相都具有不变的本性，迷惑和觉悟在理上是一致的，就像演若达多（Yajñadatta，一个寓言人物）丢失了头又找回了头，头从来没有改变过，所以说无明就是明。三千世间一一常住，理体上具备三千，都称为体（svabhāva），变现造作三千，都称为用（karma），所以说俱体俱用。这四句话中，前两句说明因果各自具备三千，第三句说明因果的三千只是一个三千，因为没有改变的缘故，第四句说明因果的三千之体都能起作用，那么因中的三千就产生染污的作用，果上的三千就产生清净的作用，这第四句说明圆教最为明显。为什么呢？体和用这两个名称，本来就是相即的含义，所以凡是说诸法即理的，必须是全用即体，才可以称为即。《辅行记》（《法华经玄义释签》的别名）中说，即，《广雅》中解释为合。如果按照这种解释，仍然像是两个东西相合，这个道理就显得疏远了。现在用义理来探求，体是不二的，所以称为即（以上都是《辅行记》中的文字）。现在说全体的作用才称为不二。其他宗派说明一理随缘而产生差别的法，差别是无明之相，淳一（纯一）是真如（tathatā）之相，随缘时则有差别，不随缘时则没有差别，所以知道一性与无明结合才有差别，这正是合义，不是体不二，因为去除无明就没有差别了。现在天台宗（Tiāntāi）说明三千之体随缘而起三千之用，不随缘时三千宛然存在，所以差别法与体不二，因为去除无明才有差别。验证其他宗派所说的即，即的含义不能成立，因为他们的佛果只有唯一的真如，必须破除九界的差别，归于佛界的一性。天台宗所说的即，将即与离分别开来，在圆教和别教中不容易详细研究，应该知道不谈理具，只说真如。