English
The nature, going against the nature can be transformed, conforming to the nature is constant. Two, therefore, below three, the realms are like the arising of conditions, the nature is originally complete and constant in two aspects: First, directly showing from the inherent virtue of the nature: the arising of delusion and enlightenment are all the wonderful functions produced by the substance of the three thousand worlds. Since the substance is inseparable from the instant, how can the wonderful functions be separated from the substance? Therefore, it makes the arising of conditions all tend to the instant. Since the three thousand worlds are immutable, the nature of the instant is originally constant. Taking the substance to encompass the functions, the principle of the arising of conditions is one. Without dividing, it divides into the ten realms and the hundred realms. From the perspective of the ten realms, there are six defiled and four pure. From the perspective of the hundred realms, all ten realms contain both pure and defiled. Each of the ten realms contains six defiled and four pure. Two, therefore know below, showing from cultivation in reverse: Question: 'Earlier it was said that the hundred realms in an instant have defilement and purity, why are they all said to be pure now?' Answer: 'The Dharma gate of purity and defilement mentioned earlier are all inherent in the principle, permeating delusion and enlightenment without increase or decrease, which is the nature of good and the nature of evil. The defilement and purity mentioned now are discussed from the perspective of emotion and reason. If one is attached to emotion, then both purity and defilement are defiled. If reason manifests, then both purity and defilement are pure. Therefore, in an instant, defiled emotion embodies the ten realms, mutually融和(rónghé) and自在(zìzài) , hence it is called all pure.' Those who doubt say: 'Since an instant embodies the three thousand worlds, why can't I see it?' Answer: 'It has not manifested, verifying that the substance is still deluded, not that the principle is not complete, this is the doubt in the stage of name.' Since the stage of contemplation and practice has also not manifested, it is verified with the stage of resemblance. The body born of parents originates from the stage of resemblance, the five eyes (flesh eye, divine eye, wisdom eye, law eye, buddha eye), five ears, and even five minds can all universally illuminate. Since one's own body manifests the ten realms, verifying that others are also the same. Therefore, people in the stage of resemblance comparatively know that the hundred realms are all in one mind; if one reaches the stage of partial realization, universally manifesting the physical body can manifest the ten realms, each of which again gives rise to the three karmas of the ten realms, hence it is said to be the same; the stage of fruition ultimately realizes the true nature of all dharmas, equal to the hundred realms inherent in the nature, therefore know that the nature embodies the hundred realms, mutually融和(rónghé) , vast and universal, the defiled mind confines itself, the turbid body is originally pure. Two, therefore it is necessary below, explaining the wonderful contemplation that can manifest. Now these ten gates are all established for contemplating the mind, therefore the gate of form and mind incorporates the individual into the whole, specifically establishing the mind of consciousness as the object of contemplation. The gate of inner and outer precisely shows the method of contemplation, although it broadly discusses the two realms, the focus is on the inner mind. The third gate is entirely --------------------------------------------------------------------------------
Chinese
性起修辨观令妙，第四门即因成果显证非新，故此二门皆论一念。已上四门摄自行法门，同在刹那而为观体。从此门去纯谈化他，而化他法门虽即无量，岂出三千？亦摄归刹那同为观体，此当其首，故广示观门，后既仿此但略点示，不得此意徒释十门空谈一念，故今文先明净用同在染心，理具情迷显发由观。遮照者，空中名遮，一相不立，假观名照，三千宛然。复令三观俱亡、三谛齐照，乃亡前遮照。照前遮故，故各名双亡，照同时故云终日，此则同前即空假中无空假中也。他见法尔空中，欲例即空即中，而不看上句照故三千常具，彼门但举依正之境，况不云三千及以百界，尚未结成妙境，何关假观邪？若此中纵无上句照故三千常具，但云空中，于理亦成。何者？上已具示三千净用在刹那，故彼只云依正色心，据何文义云是妙假？思之思之！不动此念者，明观成相不移，即今刹那之念，而能尽未来际作三千化事，此之刹那即法界故，有何穷尽？第五记云，刹那刹那皆尽过未，施设三千皆妙假力，亡净秽相须藉空中，故云以空以中。染中净秽更显明者，复是空中之力，故云转染为净。染净各具三千，空中了之，三千既亡空中亦泯，方名染净不二，此则同前因果既泯理性自亡。 六、依正不二门三： 初、标 现代汉语译本： ‘性起修辨观令妙’，第四门即因成果显证非新，故此二门皆论一念。以上四门摄自行法门，同在刹那而为观体。从此门去纯谈化他，而化他法门虽即无量，岂出三千？亦摄归刹那同为观体，此当其首，故广示观门，后既仿此但略点示，不得此意徒释十门空谈一念，故今文先明净用同在染心，理具情迷显发由观。遮照者，空中名遮，一相不立，假观名照，三千宛然。复令三观俱亡、三谛齐照，乃亡前遮照。照前遮故，故各名双亡，照同时故云终日，此则同前即空假中无空假中也。他见法尔空中，欲例即空即中，而不看上句照故三千常具，彼门但举依正之境，况不云三千及以百界，尚未结成妙境，何关假观邪？若此中纵无上句照故三千常具，但云空中，于理亦成。何者？上已具示三千净用在刹那，故彼只云依正色心，据何文义云是妙假？思之思之！不动此念者，明观成相不移，即今刹那之念，而能尽未来际作三千化事，此之刹那即法界故，有何穷尽？第五记云，刹那刹那皆尽过未，施设三千皆妙假力，亡净秽相须藉空中，故云以空以中。染中净秽更显明者，复是空中之力，故云转染为净。染净各具三千，空中了之，三千既亡空中亦泯，方名染净不二，此则同前因果既泯理性自亡。 六、依正不二门三： 初、标
English
English version: 'Xing Qi Xiu Bian Guan Ling Miao' (性起修辨观令妙, the wonderfulness of observing and cultivating based on inherent nature), the fourth gate demonstrates that cause and effect are not new, hence these two gates both discuss a single thought. The above four gates encompass the Dharma gate of self-cultivation, all being in a kshana (刹那, an instant) and serving as the object of contemplation. From this gate onwards, it purely discusses transforming others, and although the Dharma gates for transforming others are limitless, how could they exceed the three thousand? They are also encompassed within a kshana, serving as the object of contemplation. This is the foremost, hence it extensively shows the gates of contemplation. Later ones imitate this, but only briefly point it out. Not understanding this meaning leads to empty talk about a single thought while explaining the ten gates. Therefore, this text first clarifies that pure function is also within the defiled mind, the principle is fully present but obscured by emotions, and manifestation arises from contemplation. 'Zhe Zhao' (遮照, obscuring and illuminating) means that in emptiness, there is obscuring, not establishing a single form; false contemplation is called illuminating, with the three thousand clearly present. Furthermore, causing the three contemplations to vanish together and the three truths to illuminate simultaneously is to eliminate the previous obscuring and illuminating. Because illuminating obscures the previous, each is called 'dual vanishing'; because illuminating is simultaneous, it is called 'all day long'. This is the same as the previous 'neither empty nor false nor middle within emptiness, falseness, and the middle'. Others see the emptiness as it is by Dharma, wanting to exemplify 'neither empty nor middle within emptiness', but not seeing the previous sentence 'illuminating, therefore the three thousand are always present'. That gate only mentions the realm of dependent and proper, moreover, it does not say 'three thousand and a hundred realms', not yet forming a wonderful realm, what does it have to do with false contemplation? If this one, even without the previous sentence 'illuminating, therefore the three thousand are always present', only says 'emptiness', it is still logically sound. Why? The above has already fully shown that the pure function of the three thousand is in a kshana, therefore that one only says 'dependent and proper form and mind', according to what text and meaning is it a wonderful falseness? Think about it, think about it! 'Not moving this thought' clarifies that the formed appearance of contemplation does not shift, that is, the thought of this kshana, and it can exhaust the future to create three thousand transformative events. This kshana is the Dharmadhatu (法界, Dharma Realm), therefore how can it be exhausted? The fifth record says, kshana after kshana exhausts the past and future, establishing the three thousand is all the power of wonderful falseness, eliminating pure and impure appearances requires relying on emptiness, hence it says 'with emptiness and with the middle'. That purity and impurity are more clearly manifested in defilement is again the power of emptiness, hence it says 'transforming defilement into purity'. Defilement and purity each fully possess the three thousand, emptiness understands them, and when the three thousand vanish, emptiness also disappears, then it is called 'defilement and purity are not two', this is the same as the previous cause and effect are both extinguished, and the inherent nature itself vanishes. Six, The Gate of Non-Duality of Dependent and Proper (依正不二門): Three parts: First, the heading. --------------------------------------------------------------------------------
Chinese
。果后示现下三国土，名为依报，示现前三教主及九界身，名为正报，以寂光、圆佛本无二故，即是能开之妙法故也。此净秽土及胜劣身，同在初心刹那，有何二邪？ 二、已证下，释二： 初、明果用由因本具三： 初、示依正不二二： 初、明不二之由。已证者，盖举已证之位也。寂光、遮那依正不二，全由因德一念三千，傥因本不融，果何能一？纵修治令合，亦是无常，终归分隔。 二、以三千下，示不二之相。在文可见。 二、是则下，明因理本融二： 初、明三位本妙。理等三位融相未显，如五品人，虽以理观遍融一切，而于事用未能自在。此位尚尔，前二可知。然迷情自异，不二天真，故云己有。自即己心、他是生佛，佛唯在果，余二在因，果摄心生纵由修证，心能摄二全由性融，推功归理乃言故使。 二、但众下，示一切皆融。不可任情必须顺理，理智未显见法仍差，须知本融无非妙境。 三、然应下，明始终无改二： 初、明情智局遍。于生局处佛能遍融，于佛遍处生自局限。 二、始终下，明体用常融二： 初、略示。有四句，初、三约因果竖辨理同，二、四约诸法横辨相入。意显终既大小无妨，始亦如是，由不改故 现代汉语译本： 果后示现下三国土（地狱、饿鬼、畜生三恶道），名为依报（众生所依赖的生存环境），示现前三教主（天台宗、华严宗、禅宗的祖师）及九界身（佛以外的九道众生），名为正报（众生的身心本体），因为寂光（常寂光净土）、圆佛（圆满的佛）本来就没有分别，这也就是能开显的妙法啊。这清净的国土和污秽的国土，殊胜的身和低劣的身，都在最初一念的刹那间，哪里有什么二种邪见呢？ 二、已证下，解释第二点： 初、说明果的功用源于因地本具的三法： 初、揭示依报和正报不二的道理： 初、说明不二的原因。‘已证者’，大概是举出已经证悟的地位。寂光（常寂光净土）、遮那（毗卢遮那佛）的依报和正报不二，完全由于因地的功德，一念三千（一念包含三千世界），如果因地本来就不融合，果地怎么能合一呢？即使通过修行使之勉强合一，也是无常的，最终还是会分离。 二、‘以三千下’，揭示不二的相状。在经文里可以见到。 二、‘是则下’，说明因地的理体本来就融合： 初、说明三位（理、智、行）本来就妙。理等三位融合之相尚未显现，如同五品位的人，虽然以理观遍融一切，但在事相和功用上还不能自在。这个地位尚且如此，前面的两种（藏教、通教）就可想而知了。然而迷情（迷惑的情感）自然不同，不二才是天真本性，所以说‘己有’。‘自’就是己心，‘他’就是生佛（众生和佛），佛只在果位，其余二者在因位，果位摄持心和众生，纵然依靠修证，心能摄持二者，完全依靠本性的融合，推功归于理体，所以说‘故使’。 二、‘但众下’，揭示一切都融合。不可随意任情，必须顺应理体，理智没有显现，见解仍然有偏差，须知本来就融合，无非都是妙境。 三、‘然应下’，说明始终没有改变： 初、说明情和智的局限和普遍。对于众生来说是局限之处，佛能普遍融合，对于佛来说是普遍之处，众生自己局限。 二、‘始终下’，说明体和用常常融合： 初、简略揭示。有四句，第一、三句从因果的竖向来辨别理体相同，第二、四句从诸法的横向来辨别相互融入。意思是说，最终既然大小没有妨碍，开始也是这样，因为没有改变的缘故。