Chinese
初、为成妙解。欲知此十皆妙，须了开显大纲，即三千世间俱空假中，是今经之大体、能开之绝妙，境即此故事理俱融，智发此故无缘，行起此故无作，位历此故相摄，三法究尽此故果满，生具此故一念能感，佛得此故无谋而应，神通用此故化化无穷，说法据此故施开自在，眷属全此故天性相关，利益称此故无一不成佛。今此十门正示于此，若能知者名发妙解。 二、故撮下，为成妙行。言观法者十乘也，应知止观十乘是别论行相，而一一乘不离三千，即空假中，故云观法大体。《义例》云：“散引诸文该乎一代，文体正意唯归二经，一依《法华》本迹显实，二依《涅槃》扶律显常，以此二经同醍醐故。”是知用此十妙绝待之义为观体者，方譬日光不与暗共。又此三千法门遍于诸法，若色若心、依之与正、众生诸佛、刹刹尘尘无不具足，故《华严》云：“如心佛亦尔，如佛众生然，心佛及众生，是三无差别。”故今家释经题法字，约此三法各具三千互具互融方名妙法。然虽诸法彼彼各具，若为观体必须的指心法三千，故玄文云，佛法太高，众生法太广，于初心为难，心佛及众生，是三无差别，观心则易。又《义例》云：“修观次第必先内心”，今家凡曰观心 现代汉语译本： 意尽。 二、故不下，正明今述意二： 初、为成妙解。想要知道这十种都是精妙的，必须了解开显的大纲，也就是三千世间俱空假中，这是《法华经》的大体，是能够开显的绝妙之处。境即是此，故事和道理都融合在一起；智慧由此而生，所以没有缘由；行动由此而起，所以没有造作；位阶经历此，所以相互摄受；三法究竟穷尽于此，所以果报圆满；众生本具此，所以一念能够感应；佛陀得到此，所以不用谋划就能应机；神通运用此，所以化现无穷；说法依据此，所以施设和开示都自在；眷属圆满此，所以天性和谐相关；利益符合此，所以没有一个不能成佛。现在这十门正是为了阐述这些，如果能够理解的人，就叫做发起妙解。 二、故撮下，为成妙行。所说的观法就是十乘观法，应当知道止观十乘是分别论述行相，而每一个乘都不离开三千，也就是空假中，所以说观法的大体。《义例》中说：‘广泛引用各种经文涵盖一代时教，文章的体裁和正意都归于两部经，一部是依据《法华经》（Lotus Sutra）的本迹显实，另一部是依据《涅槃经》（Nirvana Sutra）扶律显常，因为这两部经都如同醍醐一样。’由此可知，用这十种妙绝待的意义作为观法的本体，才好比日光不与黑暗共存。而且这三千法门遍布于一切法，无论是色法还是心法，依报还是正报，众生还是诸佛，刹土还是微尘，没有不具备的，所以《华严经》（Avatamsaka Sutra）说：‘如心佛亦尔，如佛众生然，心佛及众生，是三无差别。’所以天台宗解释经题中的‘法’字，依据这三法各自具备三千，互相具备互相融合，才叫做妙法。然而即使诸法彼此各自具备，如果作为观法的本体，必须明确地指向心法三千，所以《玄文》中说，佛法太高深，众生法太广阔，对于初学者来说很难，心、佛和众生，这三者没有差别，观心就容易了。’又《义例》中说：‘修习观行的次第必须先从内心开始’，天台宗凡是说观心
English
English version: The meaning is exhausted. 2. Therefore, it does not go down, precisely clarifying the two aspects of stating the intention now: Firstly, to accomplish wondrous understanding. To know that these ten are all wondrous, one must understand the outline of revelation, which is the three thousand realms of existence being simultaneously empty, provisional, and the middle way. This is the essence of the *Lotus Sutra*, the ultimate wonder that can reveal. The realm is this, where stories and principles are integrated; wisdom arises from this, hence without cause; action arises from this, hence without creation; the stages are experienced through this, hence mutually inclusive; the three dharmas are thoroughly exhausted through this, hence the fruition is complete; beings inherently possess this, hence a single thought can evoke; Buddhas attain this, hence responding without deliberation; spiritual powers are used through this, hence transformations are endless; teachings are based on this, hence skillful means and openings are freely applied; the retinue is complete through this, hence nature and characteristics are related; benefits are in accordance with this, hence none fail to become Buddhas. These ten gates now precisely demonstrate this. If one can understand this, it is called generating wondrous understanding. Secondly, therefore, summarizing below, to accomplish wondrous practice. What is said about contemplating the Dharma is the ten vehicles. It should be known that the ten vehicles of cessation and contemplation are separate discussions of the aspects of practice, but each vehicle does not depart from the three thousand, which are emptiness, provisionality, and the middle way. Therefore, it is said that the essence of contemplating the Dharma. The *Yi Li* says: 'Extensively citing various texts covers an entire era, the style and true meaning of the texts all return to two sutras, one is based on the *Lotus Sutra*'s (法華經) (Fahua Jing) traces and reveals reality, the other is based on the *Nirvana Sutra*'s (涅槃經) (Nirvana Jing) supporting the precepts and revealing permanence, because these two sutras are like ghee.' It is known that using these ten wondrous and absolute meanings as the substance of contemplation is like sunlight not coexisting with darkness. Moreover, these three thousand Dharma gates pervade all dharmas, whether form or mind, dependent or proper, sentient beings or Buddhas, lands or dust motes, none are without completeness. Therefore, the *Avatamsaka Sutra* (華嚴經) (Huayan Jing) says: 'As the mind, so is the Buddha, as the Buddha, so are sentient beings, the mind, the Buddha, and sentient beings, these three are without difference.' Therefore, the Tiantai school explains the word 'Dharma' in the sutra title, based on these three dharmas each possessing three thousand, mutually possessing and mutually integrating, only then is it called wondrous Dharma. However, even though all dharmas each possess, if it is to be the substance of contemplation, it must specifically point to the three thousand of the mind-dharma. Therefore, the *Xuan Wen* says, 'The Buddha-dharma is too high, the sentient being-dharma is too broad, it is difficult for beginners, the mind, the Buddha, and sentient beings, these three are without difference, contemplating the mind is easy.' Also, the *Yi Li* says: 'The order of cultivating contemplation must begin with the inner mind', the Tiantai school generally says contemplating the mind. --------------------------------------------------------------------------------
Chinese
，皆此意也。故今文中撮乎十妙入一念心。十门示者为成观体故也，若不尔者，何故节节唯约心说，岂尘刹生佛而不具邪？若不见此，全失今文述作之意也。 二、若解下，例后义彰法理无殊二： 初、例本妙。若本若迹各论十妙而不同者，但是互有离合故也。迹因具明境智行位四者，离因故迹；果惟明三法一妙者，合果故本。中不云境等，唯明一本因妙者，合因故；本果之外，更立本国土、本涅槃、本寿命者，离果故。故知唯云因妙必具境等，唯云三法必具国土等，若知因果不殊，自他岂应有异？以本初坐道场时亦遍赴物，岂不现通说法，岂无眷属获益邪？应知久近虽异，皆以三千俱空假中而为大纲，故云不思议一。 二、况体下，例四章。如上所明二十重妙，皆是释名而含体等，以释名是总、三章是别，总总别故，目十妙中境即是体，智行位法是宗，应等三妙是用，感及眷属既获利益，必合从因至果还起利他之用亦具体等，故云只是自他因果法故。又名等四章皆是被下之法，即属教也，而须以相别其粗妙。今之四章，出前三教四时之上，复能开前令皆圆妙，故永异之言含其待绝，以唯今经能遍开故。 三、若晓下，别示妙体令解行俱成三： 初、指妙归心。三千妙体为教所归，故 现代汉语译本： 这些都与此意相通。所以现在文中使用‘十妙入一念心’，用十门来展示，是为了成就观体的缘故。如果不是这样，为什么每一节都只围绕心来说？难道尘刹中的众生和佛不具备这些吗？如果不能理解这一点，就完全失去了本文写作的意义。 二、‘若解下’，以下用例子来阐明，本迹义理没有差别： 初、例本妙。如果本和迹各自论述十妙而有所不同，那只是因为相互之间有离合的缘故。迹因详细说明了境、智、行、位四者，这是因为远离了因的缘故；果只说明了三法一妙，这是因为合果的缘故。文中没有提到境等，只说明一本因妙，这是因为合因的缘故；在本果之外，又设立本国土、本涅槃、本寿命，这是因为远离果的缘故。所以要知道，只说因妙必定具备境等，只说三法必定具备国土等。如果知道因果没有差别，自身和他者难道会有不同吗？因为本初在道场成道时也普遍应赴众生，难道不显现神通说法，难道没有眷属获得利益吗？应该知道，时间长短虽然不同，都以三千俱空假中作为大纲，所以说不可思议一。 二、‘况体下’，以下用例子说明四章。如上所说明的二十重妙，都是解释名称而包含体等，因为释名是总说，三章是别说，总别结合，所以十妙中，境就是体，智、行、位、法是宗，应等三妙是用，感应和眷属既然获得利益，必定是从因到果还生起利他的作用，也具体包含了体等，所以说只是自身和他者的因果法。又名等四章都是被教化的对象，属于教法，而需要用相来区别其粗妙。现在的四章，超越了前三教四时之上，又能开启前三教使其都圆满微妙，所以‘永异’的说法包含了待绝之意，因为只有现在的经才能普遍开启。 三、‘若晓下’，以下分别展示妙体，使解行都能成就： 初、指妙归心。三千妙体为教法所归属，所以
English
English version: All these are in accordance with this meaning. Therefore, the current text uses 'Ten Mysteries Entering One Thought-Moment of Mind'. The ten gates are shown to accomplish the contemplation body. If not, why does each section only speak about the mind? Do sentient beings and Buddhas in countless lands not possess these? If this is not understood, the meaning of the composition of this text is completely lost. 2. 'If understood below', the following uses examples to clarify that there is no difference in the principles of the original and manifested: First, exemplify the Original Mystery. If the original and the manifested each discuss the Ten Mysteries differently, it is only because they have separation and combination. The manifested cause clearly explains the four aspects of object (境, *jing*), wisdom (智, *zhi*), practice (行, *xing*), and position (位, *wei*), because it is separated from the cause. The fruit only explains the One Mystery of the Three Laws, because it is the combined fruit. The text does not mention object, etc., but only explains the One Original Cause Mystery, because it is the combined cause. Outside of the original fruit, it establishes the Original Land (本国土, *ben guo tu*), Original Nirvana (本涅槃, *ben nie pan*), and Original Lifespan (本寿命, *ben shou ming*), because it is separated from the fruit. Therefore, know that only saying the Cause Mystery necessarily includes object, etc., and only saying the Three Laws necessarily includes land, etc. If you know that cause and effect are not different, how can self and other be different? Because when the original one sat in the Bodhimanda (道场, *dao chang*), he also universally responded to beings. Did he not manifest supernatural powers and preach the Dharma? Were there no dependents who benefited? It should be known that although the duration is different, all use the Three Thousand Worlds in One Thought (三千俱空假中, *san qian ju kong jia zhong*) as the main framework, so it is called Inconceivable One. Second, 'Moreover, the substance below', exemplify the Four Chapters. The twenty layers of mysteries explained above all explain the name and contain the substance, etc. Because explaining the name is the general explanation, and the three chapters are the specific explanation. Combining the general and specific, in the Ten Mysteries, object is the substance, wisdom, practice, position, and Dharma are the doctrine, the three mysteries of response, etc., are the function. Since the response and dependents have gained benefits, it must be that from cause to effect, the function of benefiting others arises, and it specifically includes the substance, etc. Therefore, it is said that it is only the law of cause and effect of self and other. Also, the four chapters of name, etc., are all objects to be taught, belonging to the teaching, and need to be distinguished by their coarse and subtle aspects. The current four chapters surpass the previous three teachings and four periods, and can also open the previous three teachings to make them all complete and subtle. Therefore, the statement 'eternally different' contains the meaning of waiting for extinction, because only the current sutra can universally open them. Third, 'If understood below', separately show the subtle substance, so that understanding and practice can both be accomplished: First, point to the subtle returning to the mind. The subtle substance of the Three Thousand Worlds in One Thought belongs to the teaching, so --------------------------------------------------------------------------------
Chinese
一期之内五味传传相生故纵，四教各各趣理故横，而所诠法虽有显覆，准今经意，未尝暂离三千妙法。又虽诸法皆具三千，今为易成妙解妙观故，的指一念即三法，妙中特取心法也。应知心法就迷就事而辨，故《释签》云，众生法，一往通因果，二往唯局因，佛法定在果，心法定在因。若约迷悟分之，佛唯属悟，二皆在迷。复就迷中众生属他，通一切故，心法属己，别指自心故。四念处节节皆云观一念无明心，止观初观阴入心九境，亦约事中明心，故云烦恼心、病心乃至禅见心等。及随自意中四运心等，岂非就迷就事辨所观心。有人解今一念云是真性，恐未称文旨。何者？若论真性，诸法皆是，何独一念！又诸文多云观于己心，岂可真理有于己他？更有人全不许立阴、界、入等为所观境，唯云不思议境，此之二师灼然违教，唯《摩诃止观》先于六章广示妙解，岂不论诸法本真皆不思议？然欲立行造修，须拣入理之门、起观之处，故于三科拣却界、入复于五阴，又除前四的取识阴，《辅行》又拣能招报心，及以发得属于下境，此是去丈就尺，去尺就寸，如炙得穴也。乃依此心观不思议，显三千法乃至贪瞋等心，及诸根尘，皆云观阴、入、界及下九境，文中拣判毫末不差，岂是直云真性及不思议？ 问：“常坐中云 现代汉语译本：在生命的一个阶段（一期之内），五蕴（五味）的生起是相互关联、自然而然的，所以说是‘纵’；四教（四种教义）各自趋向不同的真理，所以说是‘横’。而所要阐述的法，虽然有显露和隐藏的区别，但按照《摩诃止观》的意旨，从未曾片刻离开三千妙法。并且，虽然一切法都具备三千妙法，但为了更容易成就微妙的理解和观照，所以明确地指出一念即是三法（体、相、用），在‘妙’中特别选取心法。应该知道，心法是就迷惑和事相来辨别的，所以《释签》中说：‘众生法，一般而言贯通因果，进一步说只局限于因；佛法必定在果位，心法必定在因位。’如果按照迷悟来划分，佛法只属于觉悟，而众生法和心法都在迷惑之中。再在迷惑之中区分，众生法属于他，因为它贯通一切；心法属于自己，因为它特别指明自己的心。四念处（sati-patthana）的每一节都说观照一念无明心，止观（samatha-vipassana）最初观照阴、入、心九境，也是就事相中来阐明心，所以说烦恼心、病心乃至禅见心等等。以及随自意中的四运心等等，难道不是就迷惑和事相来辨别所观照的心吗？有人解释现在所说的一念是真性，恐怕不符合经文的旨意。为什么呢？如果说真性，那么一切法都是，为什么唯独一念是呢！而且很多经文都说观照自己的心，难道真理还有自己和他人之分吗？更有人完全不允许建立阴（khandha）、界（ayatana）、入（dhatu）等作为观照的境界，只说是不可思议境，这两位法师显然违背了教义。《摩诃止观》首先在六章中广泛地阐述了微妙的理解，难道不是说一切法的本真都是不可思议的吗？然而想要立行造修，必须选择进入真理的门径、发起观照的地方，所以在三科（五阴、十二入、十八界）中舍弃了界、入，又在五阴中，又除去前四阴，明确地选取识阴，《辅行》又拣择能招感果报的心，以及已经发得的属于下境，这是去丈就尺，去尺就寸，如同艾灸找准穴位一样。于是依靠这个心来观照不可思议，显现三千法，乃至贪嗔等心，以及诸根尘，都说是观照阴、入、界以及下九境，经文中的拣择判断毫厘不差，难道是直接说真性和不可思议吗？ 问：‘常坐中云’