English
English version: Through contemplation, one achieves union. Even with conditions and definitive meanings, one must select the first three (referring to reality, realm, and wisdom). Only perfect cultivation in accordance with one's nature can be called union. When merit is accomplished and function manifests, the establishment of teachings is without limitation. 8. The Gate of Non-Duality of the Three Karmas, in three parts: First, the heading: After the fruition, according to the capacity of beings, the three karmas of all Buddhas are shown. The four seasons (referring to spring, summer, autumn, and winter) and the three teachings (referring to Confucianism, Buddhism, and Taoism) consider the three karmas to have differences. Now, the *Yuanjue Sutra* opens up this principle, stating that only the perfect Dharma body exists. Since the bodies of all Buddhas are already identical, how can the three karmas be separate? Therefore, it is called non-dual. This is also shown in terms of the mind-Dharma. Second, 'Yu Hua Xia', explanation in two parts: First, explaining the function of the manifested fruition in two parts: First, showing the absence of difference in accordance with the capacity of beings in two parts: First, showing the difference of the three wheels. The body wheel, speech wheel, and mind wheel are all secret and subtle, not understandable by practitioners of lower levels, so they are called 'secret'. They can revolve, subdue, and crush, so they are also called 'wheels'. They revolve oneself to enlighten others, and subdue others' delusions and karmic obstacles, manifesting according to the capacity of beings without any error. Second, 'Zai Shen Xia', explaining the difference between the true body and the manifested body, saying that the three expedient Dharma methods are all actions of the manifested body. If one hears the perfect and sudden teaching, one will surely see the Dharma body Buddha. Even if one sees the reward body Buddha, it is still achieved through cultivation. The perfect view is that the manifested body Buddha is inherently possessed. It is still distinguished according to the four flavors (referring to milk, curd, raw butter, and cooked butter) and the expedient and real (expedient teaching and real teaching). Before the true body and manifested body are integrated, there are still distinctions. Second, explaining the freedom of contraction and expansion in accordance with principle in two parts: First, explaining the integration of bodies. Question: 'Does this speak of the Dharma body Buddha-path? Why do other sutras not allow the Dharma body to speak?' Answer: 'Because the Huayan School uniquely believes that the *Huayan Sutra* is spoken by Vairochana (毗卢遮那佛), while other sutras are spoken by Sakyamuni (释迦牟尼佛). Therefore, we now integrate these two views, saying that Vairochana (毗卢遮那佛) is another name for Sakyamuni (释迦牟尼佛). Even if there are differences in superiority, the one who speaks must be the manifested body Buddha, and the Dharma body Buddha definitely does not speak. If viewed from the perspective of identity, the Dharma body is completely the manifested body, and non-speaking is speaking; the manifested body is completely the Dharma body, and speaking is non-speaking. Now it is said that the Dharma body is not a Dharma body apart from the manifested body, so the sutra says: 'Subtle and pure Dharma body, possessing the thirty-two marks,' etc. If viewed from the perspective of identity, all who speak of the perfect teaching are identical to the Dharma body. Why is only the *Huayan Sutra* like this? It is only because the *Huayan Sutra* is separated from the small vehicle, so it manifests the superior reward body image, which is identical to the Dharma body. Now the *Yuanjue Sutra* opens up the expedient, so the manifested body is identical to the Dharma body.' Question: 'Now' -------------------------------------------------------------------------------- 住灵山，岂不垂世？”
Chinese
答：“身既即法，土非寂光邪？故施开废会，身土咸然。” 二、身尚下，会三轮。虽知权实相冥、真应互即，傥三业尚殊则色心不泯，故会身说，令知身口本融，以二等意使色心不二，方名即应见法不动而施，灵山见闻无不尔也。 二、岂非下，明能显观体三： 初、结指心因。指上果人三业真应互融，虽即难思，岂过百界？百界融泯全在我心。因心若无，果须造得，若信因果相称，方知三密有本。他云，信下无因果字。有亦未多，令义易显，故须存之。 二、百界下，观成用显。百界一念本空假中，须顺性三以成修德，修性一合果用乃彰，遂使色声传生百界，岂无记化化禅不即阴发邪？ 三、故一下，染体本妙。三密相海本理，遮那心尘皆具，例彼生佛名三无差，既云一念凡心，那作非因果释？ 九、权实不二门三： 初、标。权是九界七方便，实则佛法圆乘，四时未会权实不融，此经开之皆称秘妙，故云不二。 二、平等下，释三： 初、明等鉴由理融。权实优劣不名平等，实不融权复非于大，故法法皆妙、一一互收，常如是知，即名平等大慧。此之大慧虽由果证，凡心本然，故但观心此慧自发。 二、至果下， ‘住在灵鹫山（Grdhakuta），难道不是为了垂范后世吗？’ 回答：‘既然身即是法，那么国土难道不是寂光净土吗？’所以才会有开权显实、废权立实的说法，身和土都是如此。 二、‘身尚下，会三轮’。即使知道权实相互融合、真应相互即是，如果身口意三业还有差别，那么色和心就不能泯灭。所以通过会归身来说法，让人知道身和口本来就是融合的，用二等意使色和心不二，才能称之为即应见法不动而施，灵鹫山所见所闻无不如此。 二、‘岂非下，明能显观体三’： 首先，总结并指出心是根本原因。指向上文所说的果位之人三业真应相互融合，虽然难以思议，难道能超过百界吗？百界的融合泯灭完全在于我的心。如果因心没有，果须要造作才能得到，如果相信因果相称，才知道三密有根本。有人说，‘信’字下面没有‘因果’二字。即使有也没有什么不妥，使意义容易显现，所以需要保留。 第二，‘百界下，观成用显’。百界一念本空假中，必须顺应性具三德以成就修德，修性一旦合一，果地的作用才能彰显，于是使色声传遍百界，难道没有记化、化禅不即阴发邪吗？ 第三，‘故一下，染体本妙’。三密相海本来就是真理，毗卢遮那佛（Vairocana）的心尘都具备，例如生佛名三无差别，既然说是一念凡心，怎么能作为非因果来解释呢？ 九、权实不二门三： 首先，标明。权是指九界七方便，实则是佛法圆乘，四时没有会归时权实不能融合，这部经开显了权实，都称之为秘妙，所以说不二。 第二，‘平等下，释三’： 首先，说明平等鉴照是因为理体融合。权实有优劣就不能称为平等，实不融合权，又不能称之为大，所以法法都是妙的、一一互相收摄，常常这样认知，就叫做平等大慧。这种大慧虽然是由果地证得，但凡心本来就具有，所以只要观心，这种智慧自然就会生发。 第二，‘至果下’
English
'Living on Grdhrakuta (Vulture Peak Mountain), isn't it for the sake of setting an example for future generations?' Answer: 'Since the body is identical to the Dharma, isn't the land the Pure Land of Tranquil Light?' Therefore, there is the saying of opening provisional teachings to reveal the true, and abandoning the provisional to establish the true. Both the body and the land are like this.' Two, 'The body is still lower, converging the three karmas.' Even if one knows that the provisional and the real interpenetrate, and the true and responsive are mutually identical, if the three karmas of body, speech, and mind are still different, then form and mind cannot be extinguished. Therefore, by explaining the Dharma through the convergence of the body, it allows people to know that body and speech are originally fused. Using the meaning of the two equalities makes form and mind non-dual, only then can it be called responding to the Dharma without moving and bestowing. All that is seen and heard on Grdhrakuta is like this. Two, 'Isn't it below, clarifying the three aspects of the ability to manifest contemplation': First, concluding and pointing out that the mind is the fundamental cause. It refers to the mutual fusion of the true and responsive of the three karmas of the person in the fruit position mentioned above. Although it is difficult to conceive, can it exceed the hundred realms? The fusion and extinction of the hundred realms are entirely in my mind. If the causal mind is absent, the fruit must be created to be obtained. If one believes that cause and effect correspond, then one knows that the three secrets have a foundation. Others say that the words 'cause and effect' are missing below the word 'belief'. Even if they are there, it is not too much, making the meaning easier to manifest, so it needs to be retained. Second, 'Below the hundred realms, the manifestation of the accomplishment of contemplation is revealed.' The hundred realms, in a single thought, are originally empty, provisional, and middle. One must follow the three virtues inherent in nature to accomplish cultivated virtue. Once cultivation and nature are united, the function of the fruit position will be manifested, thus enabling form and sound to spread throughout the hundred realms. Isn't there unrecorded transformation, and isn't the transformation of Chan not immediately the arising of evil from the Yin? Third, 'Therefore, below, the nature of defilement is originally wondrous.' The sea of characteristics of the three secrets is originally the truth. The mind-dust of Vairocana (the universal Buddha) is fully possessed. For example, the names of sentient beings and Buddhas are three without difference. Since it is said to be a single thought of an ordinary mind, how can it be interpreted as non-causal? Nine, the gate of non-duality of the provisional and the real, in three parts: First, labeling. The provisional refers to the nine realms and seven expedient means, while the real is the perfect vehicle of the Buddha-dharma. When the four times have not converged, the provisional and the real cannot be fused. This sutra reveals the provisional and the real, all of which are called secret and wondrous, so it is said to be non-dual. Second, 'Below equality, explaining three': First, explaining that equal illumination is due to the fusion of the principle. The provisional and the real, with their superiority and inferiority, cannot be called equal. If the real does not fuse with the provisional, it cannot be called great. Therefore, every Dharma is wondrous, and each one mutually encompasses. Always knowing in this way is called equal great wisdom. Although this great wisdom is attained from the fruit position, the ordinary mind inherently possesses it. Therefore, as long as one contemplates the mind, this wisdom will naturally arise. Second, 'To the fruit below' --------------------------------------------------------------------------------
Chinese
遍逗由心证。证果之后，于体内不分之权实，而被机分隔说之。既理元不分，故此经称理而会，如是施会自在者由契本因，因本若隔，果那得融？若欲契之，但观一念。 三、对说下，结示归理一。如文。 十、受润不二门三： 初、标者，从谕立也。能受者即三草二木、七方便众生，能润者即大云注雨，即前四时三教。今经开之，唯一地所生、一雨所润，无复差降，名为不二。观己心地三千与佛心地三千不殊，则念念受润常沾妙益，依此为门，则成二妙。 二、物理下，释三： 初、明权实本圆、熏修如幻二： 初、由具可熏。如文。 二、因熏可发。岂唯权实相冥，抑亦感应体一，性本圆具，偏发由熏，以性夺修故修如幻，平等法界佛不度生，不分而分，暂立感应，欣赴本虚，故皆如幻。然此尚非但理随缘之幻，岂同缘生无体之幻邪？今明各具本融、暂分如幻，能知此者方是圆乘。 二、然由下，明生佛一际欣赴不遍。若圆理无偏、感应一致，故一尘应色无非法身，自他所依不逾秘藏，方为色香中道起对法界也。 三、故知下，明地雨无殊利益平等。四微约谕，即一地所生，权实约法，即一雨所润。凡地三千无隔，随一念以俱圆；佛地三千既融，随一应 而尽具。况生感心中之佛，佛应心中之生，感应之体尚同，权实之益何别？故云但化菩萨不为二乘，其有闻法者无一不成佛，方名受润不二。 是故下，结文示意三： 初、明十门通贯、理体无殊二： 初、约十门明理一。门门皆显三千即空假中，十门既然，十妙亦尔，故云通入及理一也。 二、如境下，约十妙释理一。性德三千，即空假中，名为境三；境能发智，照此三千即空假中，故名智三；智能导行，契此三千即空假中，名为行三。此是修中论九，九只是三，一一具三开合无碍，功成历位虽有浅深，三九圆融未始差别，三九究尽，等彼三千即空假中，名为三法。由空假中方能起用，他机因果亦复如然，故十章始终皆得称妙。 二、既是下，明一念包容观行可识三： 初、明一念境观之功。此上十门十妙摄法虽广，同在凡夫刹那一念，三千世间即空假中，性三为境，修三为观，成则是果，用则化他，若不摄归心法，焉能成办自他，是故《指要》其功莫大。 二、若了下，明心法摄成之要。言非遥者，一念三千总摄故非遥，一心三观易成故非遥。 三、故重下，明重述观行易明。将彼十妙无边法相，摄作十门不离一念，令修观者可识，作者再三显示何以迷之。 现代汉语译本： 完全具备（佛性）。更何况是众生感应心中之佛，佛应众生心中之感，感应的本体尚且相同，权巧和真实的利益又有什么区别呢？所以说只教化菩萨而不为二乘（声闻、缘觉），凡是听闻佛法的人没有一个不能成佛，这才称得上是接受滋润而没有分别。 因此下面，总结全文，显示三重意义： 首先，说明十门贯通，理体没有差别： 首先，用十门来说明理一。每一门都显示三千即是空、假、中，十门既然如此，十妙也是这样，所以说贯通进入以及理一。 其次，如境下，用十妙来解释理一。性德的三千，即是空、假、中，称为境三；境能启发智慧，照见这三千即是空、假、中，所以称为智三；智能引导修行，契合这三千即是空、假、中，称为行三。这是修行中的论九，九只是三，一一都具备三，开合没有障碍，功成经历位次虽然有深浅，三九圆融从来没有差别，三九究竟，等同那三千即是空、假、中，称为三法。由于空、假、中才能起作用，其他众生的因果也是这样，所以十章始终都可以称为妙。 其次，既是下，说明一念包容观行可以认识三重意义： 首先，说明一念境观的功用。这上面的十门十妙所包含的法虽然广泛，都在凡夫刹那的一念之中，三千世间即是空、假、中，性三为境，修三为观，成就就是果，作用就是化他，如果不归摄于心法，怎么能成就自己和他人，所以《指要》的功用非常大。 其次，若了下，说明心法摄成的要点。说不远，是因为一念三千全部包含所以不远，一心三观容易成就所以不远。 再次，故重下，说明重述观行容易明白。将那十妙无边的法相，归摄为十门不离一念，让修观的人可以认识，作者再三显示为什么还会迷惑呢？