English
English version: After attaining Buddhahood, the manifestation of the lower three realms (hell, hungry ghosts, and animals) is called the dependent environment (依报, yībào, the environment upon which sentient beings depend for survival). The manifestation of the founders of the former three schools (Tiantai, Huayan, and Chan) and the bodies of the nine realms (九界身, jiǔjiè shēn, the beings of the nine realms excluding Buddhas) is called the principal reward (正报, zhèngbào, the body and mind of sentient beings). Because the Tranquil Light (寂光, jìguāng, the Pure Land of Eternal Tranquil Light) and the Perfect Buddha (圆佛, yuán fó, the perfect Buddha) are fundamentally not two, this is the wonderful Dharma that can be revealed. These pure and impure lands, and superior and inferior bodies, are all within the moment of the initial thought. Where are the two kinds of wrong views? 2. Below, ‘已证下’ explains the second point: First, explaining that the function of the result originates from the three inherent dharmas of the causal ground: First, revealing the principle that the dependent and principal rewards are not two: First, explaining the reason for non-duality. ‘已证者’ (yǐ zhèng zhě), 'those who have already attained,' probably refers to the position of those who have already attained enlightenment. The non-duality of the dependent and principal rewards of Tranquil Light (寂光, jìguāng, the Pure Land of Eternal Tranquil Light) and Vairocana (遮那, zhēnà, Vairocana Buddha) is entirely due to the merits of the causal ground, the Three Thousand Worlds in a Single Thought (一念三千, yīniàn sānqiān, the concept that a single thought contains three thousand worlds). If the causal ground were not inherently integrated, how could the result be one? Even if one were to force them together through cultivation, it would be impermanent and would eventually separate. Second, ‘以三千下’ (yǐ sānqiān xià), 'below, 'with the three thousand',' reveals the appearance of non-duality. It can be seen in the text. Second, ‘是则下’ (shìzé xià), 'below, 'therefore',' explains that the principle of the causal ground is inherently integrated: First, explaining that the three positions (principle, wisdom, practice) are inherently wonderful. The aspect of the integration of the three positions, such as principle, wisdom, and practice, has not yet manifested, like the people of the Five Grades, although they can universally integrate everything through the contemplation of principle, they are not yet free in phenomena and function. This position is still like this, and the previous two (the Tripitaka and Common Teachings) can be imagined. However, deluded emotions are naturally different, and non-duality is the true nature, so it is said ‘己有’ (jǐ yǒu), 'already possessed'. ‘自’ (zì), 'self,' is one's own mind, ‘他’ (tā), 'other,' is sentient beings and Buddhas. The Buddha is only in the result position, and the other two are in the causal position. The result position encompasses the mind and sentient beings, although it relies on cultivation and realization. The mind can encompass the two entirely because of the integration of the inherent nature. Attributing the merit to the principle, it is said ‘故使’ (gù shǐ), 'therefore, it enables'. Second, ‘但众下’ (dàn zhòng xià), 'below, 'but all',' reveals that everything is integrated. One should not act arbitrarily according to emotions, but must follow the principle. If principle and wisdom have not manifested, views will still be biased. One must know that it is inherently integrated, and all are wonderful realms. Third, ‘然应下’ (rán yīng xià), 'below, 'however, one should',' explains that there is no change from beginning to end: First, explaining the limitations and universality of emotion and wisdom. What is limited for sentient beings, the Buddha can universally integrate. What is universal for the Buddha, sentient beings limit themselves. Second, ‘始终下’ (shǐzhōng xià), 'below, 'from beginning to end',' explains that essence and function are always integrated: First, briefly revealing. There are four sentences. The first and third sentences distinguish the sameness of principle from the vertical perspective of cause and effect. The second and fourth sentences distinguish the mutual integration from the horizontal perspective of all dharmas. The meaning is that since size does not hinder the end, the beginning is also like this, because it does not change. -------------------------------------------------------------------------------- ；果既依正不二，因亦复然，由理同故。
Chinese
二、故净下，广示。文有八句，初、二句双举依正，同居等三土传作净秽，地狱等十界身迭分胜劣。次尘身下二句，双示依正体性，一微尘身、一微尘国，各具三千、体遍法界，彼彼身土亦复如是。三是则下二句，明遍摄一切刹趣一刹、一切身趣一身，文虽刹身各摄，意必依正互收。四广狭下二句，结妙，三千无碍出生无尽，不可心思、不可口议，如是融相今古常然，迷悟不改。 二、若非下，明理显以观为功二： 初、克彰观行之功。性具三千，若体若用本空假中，常自相摄，微尘本含法界，芥子常纳须弥，无始无明强生隔碍，顺性修观即空假中，则自在体用显现成就。性本空假中，性净解脱也；修成空假中，实慧解脱也；起用空假中，方便净解脱也。虽是修二性一，以皆空假中故则成合义。 二、如是下，结示生佛一致。既解修成全是本具，即知迷悟体用不二，波湿无殊之譬于兹更明。我心为此，生佛为彼，缘起为事，性具为理，彼此三千理同不隔，遂令缘起互入无妨，依正不二斯之谓欤。 七、自他不二门三： 初、标。染净依正及以此门，都为感应神通而立，且即染之净依正必融，即是神通及以能应，既由已办，须名为自，唯 现代汉语译本：既然果报的依报和正报不是二元的，那么因也是如此，因为它们的道理是相同的。 二、‘故净下’，广泛地阐述。这段文字有八句，前两句同时举出依报和正报，同样居住在三土（指凡圣同居土、方便有余土、常寂光土），传播着净与秽，地狱等十界众生的身体交替地呈现胜与劣。接着，‘次尘身下’两句，同时揭示依报和正报的体性和本质，一微尘之身、一微尘之国，各自具备三千世界，本体遍布法界，其他各个身土也是如此。三、‘是则下’两句，阐明普遍地摄取一切刹土归于一刹土，一切身归于一身，文句虽然是刹土和身各自摄取，但意思必然是依报和正报互相包含。四、‘广狭下’两句，总结其妙处，三千世界无碍地出生无尽的事物，不可思议、不可言说，这样的融合相从古至今都是如此，迷惑和觉悟都不能改变。 二、‘若非下’，阐明通过观行来显现真理的功用，分为两部分： 首先，明确彰显观行的功用。自性本具三千世界，无论是体还是用，其本质都是空、假、中，它们常常互相摄持，微尘本身就包含法界，芥子常常容纳须弥山（Sumeru，佛教宇宙观中的中心山）。从无始以来，无明（ignorance）强行产生隔阂和障碍，顺应自性修习观行，即是空、假、中，那么自在的体和用就会显现和成就。自性本是空、假、中，就是自性清净解脱；通过修行成就空、假、中，就是真实的智慧解脱；起用空、假、中，就是方便清净解脱。虽然是修行二性归一，因为都是空、假、中，所以成就了融合的意义。 二、‘如是下’，总结并揭示众生和佛的一致性。既然理解到通过修行所成就的一切都是本自具足的，那么就知道迷惑和觉悟的体和用不是二元的，波浪和水的譬喻在这里更加明显。我的心是‘此’（指众生），佛是‘彼’（指佛），缘起是事，性具是理，彼此的三千世界道理相同，没有隔阂，于是使得缘起互相进入也没有妨碍，依报和正报不是二元的，说的就是这个道理吧。 七、自他不二门，分为三部分： 首先，标明宗旨。染净、依正以及这个自他不二门，都是为了感应神通而设立的，并且即使是染污的净依正也必然是融合的，也就是神通以及能感应者，既然已经具备，必须称为‘自’，只有...
English
English version: Since the dependent and principal rewards are non-dual, the causes are also the same, because the principles are identical. 2. 'Therefore, the pure below' extensively illustrates. The text has eight sentences. The first two sentences simultaneously mention the dependent and principal rewards, residing in the same three lands (Lands of Coexistence of Saints and Ordinary Beings, Land of Expedient Remainder, Land of Eternal Tranquility), transmitting purity and defilement. The bodies of beings in the ten realms, such as hells, alternately display superiority and inferiority. Next, the two sentences 'Next, dust body below' simultaneously reveal the substance and nature of the dependent and principal rewards. A single dust-mote body, a single dust-mote land, each possesses three thousand worlds, with the substance pervading the Dharma Realm. The other bodies and lands are also like this. Third, the two sentences 'This is then below' clarify the universal inclusion of all lands into one land, and all bodies into one body. Although the text refers to the inclusion of lands and bodies separately, the meaning must be the mutual inclusion of dependent and principal rewards. Fourth, the two sentences 'Wide and narrow below' conclude the wonder, the three thousand worlds unimpededly give rise to endless phenomena, inconceivable and inexpressible. Such a fused appearance has always been so, unchanging through delusion and enlightenment. 2. 'If not below' clarifies the merit of revealing the truth through contemplation, in two parts: First, clearly manifest the merit of contemplative practice. The inherent nature possesses three thousand worlds. Whether it is substance or function, its essence is emptiness, provisionality, and the middle way. They constantly hold each other. A dust-mote itself contains the Dharma Realm, and a mustard seed often contains Mount Sumeru. From beginningless time, ignorance (Avidyā) forcibly creates separation and obstacles. Cultivating contemplation in accordance with the inherent nature is emptiness, provisionality, and the middle way. Then the free substance and function will manifest and be accomplished. The inherent nature is emptiness, provisionality, and the middle way, which is the pure liberation of the inherent nature. Achieving emptiness, provisionality, and the middle way through cultivation is the true wisdom liberation. Initiating the function of emptiness, provisionality, and the middle way is the expedient pure liberation. Although it is cultivating two natures into one, because they are all emptiness, provisionality, and the middle way, it achieves the meaning of fusion. 2. 'Thus below' concludes and reveals the unity of sentient beings and Buddhas. Since it is understood that everything achieved through cultivation is inherently complete, then it is known that the substance and function of delusion and enlightenment are non-dual. The analogy of waves and water is even clearer here. My mind is 'this' (referring to sentient beings), the Buddha is 'that' (referring to the Buddha), dependent origination is the event, and inherent nature is the principle. The three thousand worlds of each are the same in principle, without separation, thus allowing dependent origination to enter each other without hindrance. Is this what is meant by the non-duality of dependent and principal rewards? 7. The Gate of Non-Duality of Self and Other, in three parts: First, the heading. Defilement and purity, dependent and principal rewards, and this gate of non-duality of self and other are all established for the sake of responsive connection and supernatural powers. Moreover, even the pure dependent and principal rewards of defilement must be fused, which is the supernatural power and the one who can respond. Since it is already possessed, it must be called 'self', only... --------------------------------------------------------------------------------
Chinese
未论感，感即他机，虽分自他同在一念，故上文云，他生他佛尚与心同，况己心生佛宁乖一念？佛法众生法皆名为他，而各具生佛，若己生佛显，则与他佛生佛同俱为能化，唯他众生生佛而为所化，既同一念自他岂殊？故名不二。依此观察能成二妙，复名为门。 二、随机下，释二： 初示感应之体本同二： 初、约法示三： 初、约一性明自他。证果之后不动而应，众机普益，既非谋作皆由性同，因果验之灼然不二。 二、如理下，约三千明感应。先以三谛例自他本同，三千既即空假中，乃三德三谛之三千也。自行即净秽亡泯，无不空中，利他则帝网交罗三千皆假，三谛既即三是一，自他则分而不分。然今所辨自他俱在妙假，以能化所化皆三千故。欲约三谛论不二故，且对空中辨之。妙假尚不离空中，一假岂应隔异？ 问：“前修外观既当自行，但列空中与今符合，何苦责之？” 答：“往时不解境观之徒，据此等文妄有除削。何者？此约三千以明空中，已具不思议假，况复利他之观，初心岂可不修？不修则何名摩诃萨？只为假观始行须修，方得感应同居一念，自他不二据兹而立，如何劫云自行无假？又若自行唯修空中，内观岂非自行？何故言即空假中邪？” 现代汉语译本：未论及感应，感应即是其他众生的根机。虽然区分了自身和他者，但都同在一念之中。所以上文说，其他众生所生的佛，尚且与自己的心相同，更何况自己心中所生的佛，怎么会违背这一念呢？佛法和众生法都可以称为‘他’，而各自都具有生佛。如果自身的生佛显现，那么就与他者的佛和生佛一样，都成为能教化者；只有他者的众生和生佛才成为被教化者。既然同在一念之中，自身和他者又有什么区别呢？所以称为‘不二’。依照这个道理来观察，就能成就二种玄妙，因此又称为‘门’。 二、随机下，解释二： 首先揭示感应的本体本来相同，分为两部分： 首先，从法的角度揭示，分为三部分： 首先，从一性的角度说明自身和他者。证得果位之后，不需动摇就能应化，普遍利益众生的根机。既然不是刻意造作，都是由于本性相同，从因果关系来验证，确实是不二的。 二、如理下，从三千的角度说明感应。先用三谛来比喻自身和他者本来相同，三千既然就是空、假、中，也就是三德、三谛的三千。自行，就是清净和污秽都消亡泯灭，没有不在空中的；利他，就像帝释天的网一样交错罗列，三千都是假。三谛既然就是三即一，自身和他者也就分而不分。然而现在所辨析的自身和他者，都在妙假之中，因为能教化者和被教化者都是三千。想要从三谛的角度来论述不二，所以姑且针对空中来辨析。妙假尚且不离空中，一假又怎么会隔绝差异呢？ 问：‘前面修习外观，既然相当于自行，只是列出了空中，与现在的情况符合，为什么还要责备它呢？’ 答：‘过去不理解境观的人，根据这些文字胡乱地进行删减。为什么呢？这里是从三千的角度来说明空中，已经具备了不可思议的假，更何况是利益他人的观行，初学者怎么可以不修习呢？不修习又怎么能称为摩诃萨（Mahāsattva，大菩萨）呢？正因为假观开始修行时必须修习，才能使得感应同在一念之中，自身和他者不二的道理，就是根据这个而建立的，怎么能随便说自行没有假呢？又如果自行只修习空中，内观难道不是自行吗？为什么又说即空、假、中呢？’