English
English version: Answer: Since this passage distinguishes between two functions, the meaning of 'to give' is even clearer. Why? 'To give' means to lend, to bestow, and also to assist. Since Dharma-nature (法性) and ignorance (无明) mutually transform to form two functions, they have the meaning of mutually borrowing strength to help achieve something, and the weaker side borrows strength to help the stronger side. If the inner influence of Dharma-nature is weak and the defiling function of ignorance is strong, then Dharma-nature and the power of ignorance together create various defiled dharmas. If the clinging emotions of ignorance are weak and the inner influence of Dharma-nature is strong, then ignorance and the power of Dharma-nature together give rise to various pure responses. Because although ignorance has the function of accomplishing things, it cannot transform and create on its own due to its empty nature; it must rely on Dharma-nature to borrow strength to achieve defiled dharmas. Although Dharma-nature possesses three thousand pure functions, their manifestation depends on cultivation. Even if true cultivation does not rely on ignorance, how can conditioned cultivation be without joy and aversion? Therefore, the following text says that it must rely on conditions and understanding as a benefit to others, and ignorance and power assist Dharma-nature to achieve pure functions. Since Jingxi (荆溪) allows the meaning of following conditions, he must allow Dharma-nature and ignorance to be mutual causes and conditions, but only in terms of the inherent nature to explain following, which is naturally different from the provisional teachings. Second, turbid water below, a metaphor. Turbid water is a metaphor for the defiled mind in delusion, clear water is a metaphor for the pure mind after enlightenment, waves are a metaphor for the three thousand functions all existing, and wetness is a metaphor for the three thousand natures all being present. It should be known that although the water in defilement is turbid, it is entirely wetness becoming waves. Is there another wave and wetness when it is clear? Therefore, it is said that there is no difference, then the wave and the wetness are both without difference. Others say that the wetness in the wave is not different, since the nature of wetness does not change, will the nature of the wave change? Question: The fourth record says, 'Like the purity and turbidity of water, the waves and wetness are not different, isn't it that the waves are different but the wetness is the same?' Why do you contradict it now? Answer: Those who read that passage do not look at the context, but only take one sentence to form their own one-sided view. Now I roughly quote that passage and explain it slightly, so that those who want to use it to prove that only wetness is without difference will hear it and be self-admonished. Why? That passage originally explains that the characteristics of the world are constant, but the essence of characteristics is flowing and changing. Now, if you want to say constant, you must show it in terms of position. The entire position is the phase, and the constant phase is also constant. Therefore, the text repeatedly says that the phases are not different. Then he asked himself: 'Positions can be the same, how about the characteristics?' He replied: 'Positions' --------------------------------------------------------------------------------
Chinese
据理性决不可改，相约随缘缘有染净，缘虽染净同名缘起，如清浊波湿性不异，同以湿性为波，故皆以如为相，同以波为湿性，故皆以如为位，所以相与常住其名虽同，染净既分如位须辨。释曰：彼问既云，相云何等？故知答文以位例相成乎等义，乃先法次谕，谕中以法参而合之，法中先举位一，故云决不可改；次明相等，故云同名缘起。谕中亦先举湿性不异显上位一，次明以湿为波、以波为湿，正当显上位相无二、位等相等，故知文中本答相等，但相兼染净，等义难彰，故光以湿性谕位论等，仍显全位为相、全湿为波，以位例相明其咸等。因何但将湿性不异一句为证，全不以湿而例于波，及抛相等之问，岂可得乎？况若论异义，岂独相异、位无异义邪？故当科即云，染净既分如位须辨，岂非染相必以在缠真如为位，岂可净相不以出缠真如为位？若论等者，浊水清水既同一湿，岂不得言同一波邪？以水清后还是浊时动用故也。” 三、清浊下，合者，水之波湿常无增减，若其清浊必各由缘。虽象入则浊、珠入则清，而其浊缘与水俱有，从来未悟故浊在前，如山抱玉、如沙有金，矿璞本有。水虽本浊，浊非水性，故全体是清，以清浊二波只一动性，故云理通，而皆全湿为动，故云举体是用。既悟后不迷，知清是水 现代汉语译本：根据理性，真如的体性是决不可改变的。相约随顺因缘，因缘有染污和清净之分。虽然因缘有染污和清净，但都同样名为缘起。比如清澈的水波和浑浊的水波，它们的湿性没有差异，同样以湿性作为水波的体性，所以都以‘如’作为现象。同样以水波作为湿性的显现，所以都以‘如’作为本体的位置。因此，现象与本体常住不变，虽然名称相同，但染污和清净既然有分别，本体的位置也必须加以辨别。 解释说：他问既然说了，‘现象如何等同？’因此知道回答的文字以本体的位置来比喻现象的成就等同的意义，于是先说法理，然后用比喻，比喻中将法理参杂而结合起来。法理中先举出本体位置的唯一性，所以说‘决不可改’；其次说明现象的相等性，所以说‘同名缘起’。比喻中也先举出湿性没有差异来显示本体位置的唯一性，其次说明以湿性作为水波，以水波作为湿性，正当显示本体位置的现象没有二致、本体位置的相等性，因此知道文中本来回答的是现象的相等性，但现象兼有染污和清净，等同的意义难以彰显，所以用湿性来比喻本体位置，论证等同，仍然显示全体本体位置作为现象，全体湿性作为水波，用本体位置来比喻现象，明白它们的完全等同。因为什么只将‘湿性不异’一句作为证据，完全不以湿性来比喻水波，以及抛弃相等性的问题，怎么可以得到正确的理解呢？况且如果论述差异的意义，难道只有现象有差异、本体位置没有差异的意义吗？所以当科就说，‘染净既然有分别，本体的位置也必须加以辨别’，难道不是染污的现象必定以在缠的真如作为本体位置，难道清净的现象不以出缠的真如作为本体位置吗？如果论述等同，浑浊的水和清澈的水既然是同一湿性，难道不能说同一水波吗？因为水清澈后还是浑浊时的动用啊。 三、清浊下，合者，水之波湿常无增减，若其清浊必各由缘。虽象入则浊、珠入则清，而其浊缘与水俱有，从来未悟故浊在前，如山抱玉、如沙有金，矿璞本有。水虽本浊，浊非水性，故全体是清，以清浊二波只一动性，故云理通，而皆全湿为动，故云举体是用。既悟后不迷，知清是水 现代汉语译本：三、清浊之下，合起来说，水的波和湿性常常没有增减，如果水的清澈和浑浊必定各自由于因缘。虽然大象进入水中则水变浑浊，宝珠进入水中则水变清澈，但浑浊的因缘与水本来就具有，从来没有领悟，所以浑浊在先，如同山中蕴藏着玉石，如同沙子中含有黄金，矿石和璞玉本来就存在。水虽然本来是浑浊的，但浑浊不是水的本性，所以水的全体是清澈的，因为清澈和浑浊两种水波只有一种动性，所以说理是相通的，而且都是全体湿性在动，所以说整个本体都在起作用。既然领悟之后就不会迷惑，知道清澈就是水。
English
English version: According to reason, the essence of Tathata (真如, true thusness) is absolutely unchangeable. Agreeing to accord with conditions, conditions have defilement and purity. Although conditions have defilement and purity, they are both equally named dependent origination (缘起, pratītyasamutpāda). For example, clear water waves and turbid water waves, their wetness is not different, both equally take wetness as the nature of the wave, so both take 'suchness' (如, tathatā) as the phenomenon. Both equally take the wave as the manifestation of wetness, so both take 'suchness' as the position of the essence. Therefore, phenomenon and essence are constant and unchanging, although the names are the same, since defilement and purity are distinguished, the position of the essence must also be distinguished. The explanation says: Since he asked, 'How are phenomena equal?' Therefore, it is known that the words of the answer use the position of the essence to illustrate the meaning of the accomplishment of phenomena being equal, so first the Dharma principle is stated, and then a metaphor is used, in which the Dharma principle is mixed and combined. In the Dharma principle, the uniqueness of the position of the essence is first mentioned, so it is said 'absolutely unchangeable'; secondly, the equality of phenomena is explained, so it is said 'same name dependent origination'. In the metaphor, the non-difference of wetness is first mentioned to show the uniqueness of the position of the essence, and secondly, it is explained that wetness is taken as the wave, and the wave is taken as wetness, which is precisely to show that the phenomena of the position of the essence are not different, and the equality of the position of the essence, therefore it is known that the text originally answers the equality of phenomena, but phenomena have both defilement and purity, and the meaning of equality is difficult to manifest, so wetness is used to illustrate the position of the essence, arguing for equality, still showing the entire position of the essence as the phenomenon, the entire wetness as the wave, using the position of the essence to illustrate the phenomenon, making it clear that they are completely equal. Why only take the sentence 'wetness is not different' as evidence, completely not using wetness to illustrate the wave, and abandoning the question of equality, how can one obtain the correct understanding? Moreover, if discussing the meaning of difference, is it only that phenomena have difference, and the position of the essence has no meaning of difference? Therefore, the section says, 'Since defilement and purity are distinguished, the position of the essence must also be distinguished', is it not that the defiled phenomenon must take the Tathata in bondage as the position of the essence, and the pure phenomenon does not take the Tathata out of bondage as the position of the essence? If discussing equality, since turbid water and clear water are the same wetness, can it not be said that they are the same wave? Because after the water is clear, it is still the function of the turbid time. English version: 3. Below 'clear and turbid', combining them, the wave and wetness of water are always without increase or decrease, if the clarity and turbidity of water must each be due to conditions. Although an elephant entering the water makes it turbid, and a pearl entering the water makes it clear, the condition of turbidity is inherent in the water, and has never been realized, so turbidity comes first, like jade hidden in the mountain, like gold in the sand, minerals and uncut jade are originally there. Although water is originally turbid, turbidity is not the nature of water, so the whole of water is clear, because clear and turbid waves have only one movement, so it is said that the principle is interconnected, and all are the movement of the whole wetness, so it is said that the entire essence is functioning. Since enlightenment, there will be no confusion, knowing that clarity is water. -------------------------------------------------------------------------------- 性，违性可转、称性则常故也。 二、故三下，界如缘起性本圆常二：
Chinese
初、约性德直示者，迷悟缘起皆三千之体起于妙用，体既不出刹那，妙用岂应离体？故使缘起咸趣刹那。三千既其不变，刹那之性本常，以体收用缘起理一，不分而分十界百界，约十界则六秽四净，约百界则十通净秽，十中一一各六四故。 二、故知下，约修反显者。 问：“前云，刹那百界有秽有净，今何悉净？” 答：“前论净秽法门，皆理本具，通于迷悟无有增减，即性善性恶也。今之染净约情理说，情着则净秽俱染，理性则净秽俱净，故刹那染情体具十界，互融自在故名悉净。疑者云：刹那既具三千，我何不见？答：未显者，验体仍迷非理不具，此名字中疑也。观行既亦未显，遂以相似验之，父母生身发于相似，五眼五耳乃至五意皆能遍照，自身既现十界，以验他身亦然，故相似位人，比知百界同在一心；若至分真，普现色身能现十界，一一复起十界三业，故云亦然；果地究尽诸法实相，等彼性中所具百界，故知性具百界互融广遍，染心自局浊体本清。” 二、故须下，明能显妙观。然今十门皆为观心而设，故色心门摄别入总，专立识心为所观故。内外门正示观法，虽泛论二境正在内心。第三门全 性，违背自性可以转变，顺应自性则是永恒不变的。 二、故三下，从界如缘起性本圆常两个方面进行阐述： 初、从性德直接开示：迷惑和觉悟的缘起都是三千世界的本体所产生的妙用，本体既然不离刹那，妙用又怎么会离开本体呢？所以使得缘起都归于刹那。三千世界既然是不变的，刹那的自性本来就是永恒的，以本体统摄妙用，缘起之理是一致的，不分而分出十界百界，从十界来说，有六秽四净，从百界来说，十界都包含净秽，十界中的每一个都包含六秽四净。 二、故知下，从修证反过来显明： 问：‘前面说，刹那百界有秽有净，现在为什么都说是清净的呢？’ 答：‘前面所说的净秽法门，都是理体本来就具备的，贯通迷惑和觉悟，没有增减，这就是性善性恶。现在所说的染净是从情理上来说的，情感执着，那么净秽都染污，理性显现，那么净秽都清净，所以刹那染情体具十界，互相融合自在，所以叫做都清净。’怀疑的人说：‘刹那既然具备三千世界，我为什么看不见呢？’回答：‘没有显现出来，验证本体仍然是迷惑，不是理体不具备，这是名字位中的疑惑。’观行位既然也没有显现，就用相似位来验证，父母所生的身体发于相似位，五眼（flesh eye, divine eye, wisdom eye, law eye, buddha eye）五耳乃至五意都能普遍照见，自身既然显现十界，以此来验证他人也是这样，所以相似位的人，比较得知百界同在一心；如果到了分真位，普遍显现色身，能够显现十界，每一个又产生十界的三业，所以说也是这样；果地究竟诸法实相，等同于自性中所具备的百界，所以知道自性具备百界，互相融合广阔普遍，染污的心自己局限，浊恶的身体本来是清净的。 二、故须下，说明能够显现的妙观。现在这十门都是为了观心而设立的，所以色心门将个别的摄入总体的，专门设立识心作为所观的对象。内外门正是开示观法，虽然泛泛地谈论二境，但重点在于内心。第三门全部