English
Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). Furthermore, it cites the 'rising and opposing' within constant sitting, which encompasses the entire Dharma Realm. Now, the question arises: why does the Dharma Realm have 'rising and opposing'? It should be understood that 'rising and opposing' the Dharma Realm is spoken of because of the interaction of the roots (senses), dust (objects of senses), and consciousness. Therefore, the 'Meaning and Examples' explains this passage by saying that 'realizing through contemplation, whether rising or opposing (skandhas and entrances), does not go beyond the Dharma Realm (achieving the inconceivable).' There are three meanings there: in terms of principle, in terms of contemplation, and in terms of result. This passage specifically discusses discernment through contemplative practice. Furthermore, the 'Text on Pacifying the Mind' says, 'Only those who believe in the Dharma-nature.' I wonder, what Dharma is believed to be the Dharma-nature? It is not known that this passage is precisely about cultivating cessation and contemplation on the skandhas (five aggregates, the elements that constitute individual experience). Therefore, the 'Awakening of Faith' says: 'All sentient beings have never been apart from thought since the beginning.' Furthermore, the following passage says 'defilement is inherently existent.' If one does not contemplate the three paths as being wondrous, then it is the same as partially contemplating pure True Thusness. Would Jingxi (referring to Zhanran, an important figure in the Tiantai school) allow this? Therefore, the 'Supplement to Practice' explains abiding in worldly truth by saying 'because of cessation and contemplation, worldly truth becomes inconceivable.' It also says 'abiding is contemplation.' Therefore, discussing perfect wonder, without contradicting the existing text, is the correct teaching. Now, explaining a single thought, it is directing attention to the momentary mind of the union of roots and dust. Whether skandhas, delusions, good, or evil, all possess three thousand, all are identical to the three truths, and are the essence of the ten wonders. Therefore, it is said that all are like this. This single thought is for the sake of accomplishing contemplation, so this text is specifically about clarifying non-duality. It is essential to understand this, so it is explained in detail here. Question: 'It is said that among the disciples of Bodhidharma (Bodhidharma, the first patriarch of Zen), three attained the Dharma with varying degrees of depth. Nun Zongchi said, 'Cut off afflictions and realize Bodhi (Bodhi, enlightenment).' The master said, 'You have attained my skin.' Daoyu said, 'Confusion is affliction, enlightenment is Bodhi.' The master said, 'You have attained my flesh.' Huike (the second patriarch of Zen) said, 'Originally there are no afflictions, fundamentally it is Bodhi.' The master said, 'You have attained my marrow.' Now, 'affliction is Bodhi' and so on, is somewhat similar to the view of skin and flesh. How can it be called perfect and sudden without fault?' Answer: 'Scholars of our school are misled by these words, losing the meaning and purpose, using that to judge this, falling into the trap of our own school, because they do not fully understand the meaning of the word 'is'. It should be known that our school's explanation of 'is' is eternally different from other teachers, because it is not two things combined, nor is it a reversal of front and back, but directly the entirety of the substance is the way.' --------------------------------------------------------------------------------
Chinese
名为即。何者？烦恼生死既是修恶，全体即是性恶法门，故不须断除及翻转也。诸家不明性恶，遂须翻恶为善、断恶证善，故极顿者仍云本无恶元是善，既不能全恶是恶，故皆即义不成。故第七记云，忽都未闻性恶之名，安能信有性德之行？” “若尔，何不云烦恼即烦恼等，而云菩提涅槃邪？” 答：“实非别指，只由性恶融通寂灭，自受菩提涅槃之名，盖从胜立也。此则岂同皮肉之见乎？又既烦恼等全是性恶，岂可一向云本无耶？然汝所引达磨印于可师，本无烦恼元是菩提等，斯乃圭峰异说，致令后人以此为极，便弃三道唯观真心。若据祖堂自云，二祖礼三拜，依位立。岂言烦恼菩提一无一有耶？故不可以圭峰异说，而格今家妙谈尔。” (元本云：“此乃又超得髓之说也，可师之见，意纵阶此，语且未圆。”问：“今明圆教，岂不论断惑证理及翻迷就悟邪？若论者，何异持、育之解？”答：“只如可师岂不断惑翻迷？岂亦同前二邪？故知凡分渐顿，盖论能断能翻之所以尔。”) “今既约即论断故无可灭，约即论悟故无可翻，烦恼生死乃九界，法既十界互具方名圆，佛岂坏九转九邪？如是方名达于非道，魔界即佛。故圆家断证迷悟但约染净论之，不约善恶净秽说也。诸宗既不明性具十 现代汉语译本： ‘名为即。何者？’（什么是‘即’呢？）烦恼生死既是修恶（烦恼和生死既然是修行所要对治的恶），全体即是性恶法门（那么它们的全体就是性恶的法门），故不须断除及翻转也（所以不需要断除和翻转它们）。诸家不明性恶（各家不明白性恶的道理），遂须翻恶为善、断恶证善（于是需要将恶翻转为善，断除恶以证得善），故极顿者仍云本无恶元是善（所以即使是最顿悟的宗派仍然说本来没有恶，原本就是善），既不能全恶是恶（既然不能完全承认恶就是恶），故皆即义不成（所以他们的‘即’的道理都不能成立）。故第七记云（所以《第七记》中说），‘忽都未闻性恶之名（如果从来没有听过性恶这个名称），安能信有性德之行？’（怎么能相信有性德的修行呢？） ‘若尔，何不云烦恼即烦恼等，而云菩提涅槃邪？’（如果这样，为什么不说烦恼即是烦恼等等，而说菩提涅槃呢？） 答：‘实非别指（实际上并非特别指代），只由性恶融通寂灭（只是由于性恶融通而达到寂灭），自受菩提涅槃之名（自然就获得了菩提涅槃的名称），盖从胜立也（这是从殊胜的角度来建立的）。此则岂同皮肉之见乎？（这难道能和肤浅的见解相同吗？）又既烦恼等全是性恶（既然烦恼等等全是性恶），岂可一向云本无耶？（怎么可以一直说本来没有呢？）然汝所引达磨印于可师，本无烦恼元是菩提等（然而你所引用的达摩印证慧可大师，说本来没有烦恼，原本就是菩提等等），斯乃圭峰异说（这乃是圭峰禅师的异说），致令后人以此为极（导致后人以此为最高真理），便弃三道唯观真心（就抛弃了三道，只观察真心）。若据祖堂自云（如果根据祖堂的记载），二祖礼三拜，依位立（二祖慧可礼拜三次，然后按照原来的位置站立）。岂言烦恼菩提一无一有耶？（难道是说烦恼和菩提一无所有吗？）故不可以圭峰异说，而格今家妙谈尔（所以不能用圭峰禅师的异说，来衡量我们现在的精妙论述）。’ （元本云：‘此乃又超得髓之说也，可师之见，意纵阶此，语且未圆。’（原本说：‘这又是超越而得到精髓的说法，慧可大师的见解，意思上已经达到了这个层次，只是语言上还不够圆满。’）问：‘今明圆教，岂不论断惑证理及翻迷就悟邪？（现在阐明圆教，难道不谈论断除迷惑、证得真理以及翻转迷惑、成就觉悟吗？）若论者，何异持、育之解？’（如果谈论这些，那和持、育的解释有什么不同呢？）答：‘只如可师岂不断惑翻迷？（就像慧可大师难道没有断除迷惑、翻转迷惑吗？）岂亦同前二邪？（难道也和前面两种说法相同吗？）故知凡分渐顿，盖论能断能翻之所以尔（所以说，凡是区分渐悟和顿悟，都是在讨论能否断除和翻转的原因）。’） ‘今既约即论断故无可灭（现在既然从‘即’的角度来谈论断除，所以没有什么可以灭除），约即论悟故无可翻（从‘即’的角度来谈论觉悟，所以没有什么可以翻转），烦恼生死乃九界（烦恼和生死是九法界的现象），法既十界互具方名圆（法既然是十法界相互具足，才能称为圆满），佛岂坏九转九邪？（佛怎么会破坏九法界，转变九种邪恶呢？）如是方名达于非道（这样才能说是通达了非道），魔界即佛（魔界就是佛）。故圆家断证迷悟但约染净论之（所以圆教谈论断除、证悟、迷惑、觉悟，只是从染污和清净的角度来谈论），不约善恶净秽说也（不从善恶、清净和污秽的角度来说）。诸宗既不明性具十’（各宗派既然不明白性具十）
English
English version: ‘What is meant by ‘is’ (即)?’ Since afflictions and birth-and-death are the evils to be cultivated against, their entirety is the Dharma-gate of inherent evil (性恶法门), therefore there is no need to eliminate or reverse them. Because various schools do not understand inherent evil, they must reverse evil into good, eliminate evil to realize good. Therefore, even the most sudden schools still say that there is originally no evil, but originally good. Since they cannot fully acknowledge that evil is evil, their understanding of ‘is’ is not established. Therefore, the Seventh Record (第七记) says, ‘If one has never heard of the name of inherent evil, how can one believe in the practice of inherent virtue?’ ‘If so, why not say afflictions are afflictions, etc., but instead say Bodhi and Nirvana?’ Answer: ‘In reality, it is not a separate designation. It is only because inherent evil is all-pervasive and quiescent that it naturally receives the names of Bodhi and Nirvana. This is established from the perspective of superiority. How can this be the same as superficial views? Furthermore, since afflictions, etc., are entirely inherent evil, how can one always say that they originally do not exist? However, what you quoted, that Dharma sealed upon Master Ke (慧可), saying that there are originally no afflictions, and originally is Bodhi, etc., is a divergent view of Guifeng (圭峰). This has led later generations to take this as the ultimate, abandoning the Three Paths and only observing the true mind. According to the ancestral hall records, the Second Ancestor bowed three times and stood in his original position. Does this mean that afflictions and Bodhi are neither existent nor non-existent? Therefore, one cannot use the divergent view of Guifeng to measure the wonderful teachings of our school.’ (The original text says: ‘This is a saying that transcends and obtains the marrow. Master Ke’s view, in intention, reaches this level, but the language is not yet complete.’ Question: ‘Now that we are clarifying the perfect teaching, do we not discuss eliminating delusion and realizing truth, and reversing delusion to attain enlightenment? If we do, how is it different from the interpretations of Chi (持) and Yu (育)?’ Answer: ‘Just like Master Ke, did he not eliminate delusion and reverse delusion? Is it also the same as the previous two? Therefore, all distinctions between gradual and sudden enlightenment are based on the ability to eliminate and reverse.’) ‘Now, since we discuss elimination from the perspective of ‘is’, there is nothing to eliminate. Since we discuss enlightenment from the perspective of ‘is’, there is nothing to reverse. Afflictions and birth-and-death are the phenomena of the Nine Realms. Since the Dharma is mutually inclusive of the Ten Realms, it can be called perfect. How can the Buddha destroy the Nine Realms and transform the nine evils? Only in this way can it be said to have reached the non-path. The realm of demons is the Buddha. Therefore, the perfect school discusses elimination, realization, delusion, and enlightenment only from the perspective of defilement and purity, not from the perspective of good and evil, clean and unclean. Since the various schools do not understand the inherent possession of the Ten’ --------------------------------------------------------------------------------
Chinese
界，则无圆断圆悟之义，故但得即名而无即义也。此乃一家教观大途，能知此已，或取或舍，自在用之，故《止观》亦云‘唯信法性，不信其诸’，语似弃妄观真(元云岂异可师之说)。而《义例》判云，破昔计故约对治说，故知的示圆观，须指三道即是三德，故于阴等观不思议也。若不精拣何称圆修？此义难得的当，至因果不二门更为甄之。” 二、则止下，示成由行。已约心法显乎妙旨，虽知十妙不离一念，若非妙行何能成之？故玄文虽立观心，而且托事附法盖非部意，故多阙略。若具论能成之功，须指摩诃止观也。故境等五妙且论诸圣及佛世当机所观、所发、所行、所历、所究尽法，而于我曹禀教行人如何成就，故令修止观用十法成乘，方能亲观妙境，发智、立行、历位、登果，故彼十乘能令行人成就自行因果也。 言起教一章成今化他能所者，彼文起教虽即弗宣，而且不出裂网之意，此裂网文泛论生起，虽在果后化他，细寻其意，多明初心自行，故文云，种种经论开人眼目，执此疑彼、是一非诸，今融通经论解结出笼，岂非始行能裂他网！又文云，若人善用止观观心，则内慧明了，通达渐顿诸教，如破微尘出大千经卷，河沙佛法一心中晓，岂非自行起教。又云，若欲外益众生逗机设教等，此文方 现代汉语译本：如果执着于界限，那就无法理解圆满断除烦恼和圆满觉悟的含义，因此只能得到名称上的相似，而没有实际意义。这是一家教观的重要途径，如果能理解这一点，那么取舍运用就能自在。所以《止观》也说：‘只相信法性，不相信其他的。’这话听起来像是抛弃虚妄而观照真实（元云认为这与可师的说法有什么不同呢？）。而《义例》判断说，这是为了破除以往的执着，所以从对治的角度来说。因此，要知道开示圆观，必须指出三道（烦恼道、业道、苦道）就是三德（法身德、般若德、解脱德），所以在阴等五阴的观照中，要进行不可思议的观照。如果不精细地选择，怎么能称为圆满的修行呢？这个意义很难真正理解，到因果不二的法门时，更要仔细辨别。 其次，‘则止下’，是说明成就来自于修行。已经从心法的角度彰显了微妙的宗旨，即使知道十妙不离一念，如果没有微妙的修行，又怎么能成就呢？所以《玄文》虽然立足于观心，但实际上是依托于事相，附带于法理，这并非该部的本意，所以多有缺失和省略。如果要完整地论述能够成就的功用，必须指出《摩诃止观》。所以境等五妙，只是论述诸圣以及佛在世时，当机者所观照、所启发、所修行、所经历、所究竟的法，而对于我们这些接受教导的修行人来说，如何才能成就呢？所以要修习止观，运用十法成乘，才能亲自观照微妙的境界，启发智慧，建立修行，经历位次，登上果位。所以这十乘能够使修行人成就自身的因果。 关于‘言起教一章成今化他能所者’，那篇文章所说的‘起教’虽然是即事而不宣说，但也没有超出‘裂网’的含义。这个‘裂网’文泛泛地论述了生起，虽然是在证果之后教化他人，但仔细探寻它的意思，大多是说明初心者的自身修行。所以文中说，种种经论开启人的眼目，执着这个而怀疑那个，认为这个是对的而其他的都是错的，现在融通经论，解开束缚，走出牢笼，这难道不是开始修行就能破除他人的罗网吗！文中又说，如果有人善于运用止观来观照内心，那么内在的智慧就会明亮，通达渐教和顿教，就像从微尘中破开，出现大千经卷，在心中明白如恒河沙数般的佛法，这难道不是自身修行而生起教化吗！文中又说，如果想要对外利益众生，随机施教等等，这段文字才...