English
English version: If one clings to boundaries (界), then there is no meaning of complete severance of afflictions and complete enlightenment, therefore one only obtains the similarity in name but not in reality. This is a major path of teaching and contemplation of one school. If one can understand this, then taking or discarding, applying it will be free. Therefore, the *Zhi Guan* (止观) also says, 'Only believe in the Dharma-nature (法性), do not believe in the others.' These words sound like abandoning the false and contemplating the true (Yuan Yun (元云) asks, 'How is this different from the teachings of Teacher Ke (可师)?'). And the *Yi Li* (义例) judges that this is to break the previous attachments, so it is discussed from the perspective of counteracting. Therefore, to know the demonstration of the perfect contemplation, one must point out that the three paths (三道) [path of affliction, path of karma, path of suffering] are the three virtues (三德) [Dharma-body virtue, Prajna virtue, Liberation virtue], so in the contemplation of the five aggregates (阴等), one must contemplate the inconceivable. If one does not carefully select, how can it be called perfect cultivation? This meaning is difficult to truly understand, and when it comes to the gate of non-duality of cause and effect, it must be carefully distinguished. Secondly, 'Ze Zhi Xia (则止下),' demonstrates accomplishment arising from practice. The subtle essence has already been revealed from the perspective of mental Dharma. Even if one knows that the ten subtleties (十妙) are inseparable from a single thought, without subtle practice, how can one accomplish it? Therefore, although the *Xuan Wen* (玄文) establishes contemplation of the mind, it actually relies on phenomena and is attached to Dharma principles, which is not the original intention of this section, so there are many omissions and abbreviations. If one wants to fully discuss the function of being able to accomplish, one must point to the *Mohe Zhi Guan* (摩诃止观). Therefore, the five subtleties such as realm (境) only discuss the Dharma that the sages and the Buddha in his time contemplated, inspired, practiced, experienced, and ultimately exhausted, and how can we, the practitioners who receive teachings, accomplish it? Therefore, one must practice *Zhi Guan* (止观), using the ten methods to accomplish the vehicle (十法成乘), in order to personally contemplate the subtle realm, inspire wisdom, establish practice, experience positions, and ascend to the fruit. Therefore, these ten vehicles can enable practitioners to accomplish their own causes and effects. Regarding 'Yan Qi Jiao Yi Zhang Cheng Jin Hua Ta Neng Suo Zhe (言起教一章成今化他能所者),' the 'arising of teaching (起教)' mentioned in that article, although it is immediate and unspoken, it does not go beyond the meaning of 'tearing the net (裂网).' This 'tearing the net' text generally discusses arising, although it is after attaining the fruit and teaching others, but carefully exploring its meaning, it mostly explains the self-cultivation of beginners. Therefore, the text says that various sutras and treatises open people's eyes, clinging to this and doubting that, thinking that this is right and the others are wrong, now integrating the sutras and treatises, untying the bonds, and getting out of the cage, isn't this the ability to break others' nets from the beginning of practice! The text also says that if someone is good at using *Zhi Guan* (止观) to contemplate the mind, then the inner wisdom will be clear, and he will understand the gradual and sudden teachings, just like breaking open from a dust mote, appearing the great thousand sutra scrolls, understanding the Buddha-dharma as numerous as the Ganges sands in one mind, isn't this self-cultivation giving rise to teaching! The text also says that if one wants to benefit sentient beings externally, teaching according to their capacity, etc., this text only... --------------------------------------------------------------------------------
Chinese
是果后化他也。《辅行》二释，谓化他裂网、自行裂网，但自行文略，故读者多暗。至于归大处文，亦为初心修观而说，故云胶手易着、寱梦难醒，封文齐意自谓为是，乃至云为此意故须论旨归。故知五略十广虽该自他、始终而尽，是行者修法若了彼文，方可销今相成之意。故今十门从染净不二已去，皆指果后设化之相，悉在初心刹那一念，而必须三观功成此用方显，故文云，故须初心而遮而照等。故知能修起教之观，则能成就应机现通说法之用也。此意稍隐，解者方知。不作此解，则《止观》裂网旨归之文，《记》中自行之释，及今相成之语，如何销之？若云但修十乘果用自显者，则合云十乘成今化他能所尔。 三、则彼下，功成识体。故知得此相成之意，则不唐学问、不谩修行，教下所诠妙体可识。 四、故更下，结示立名使诠旨斯显四： 初、立门所由。如文。 二、何者下，出门名义。理事三千本皆融即，实机未熟权化宜施，佛须物情分隔而说，故云不二而二，半满诸法暂有差殊，权化若成实理须显，佛随自意开会而谈，故云二而不二。境等十法即是所通，既约教部判后开之俱圆俱妙，故能通门宜名不二。 三、各自高深。一家所判，法门名义无间高下，己他无不理性本具， 现代汉语译本：这是指证果之后，为了教化他人而示现的境界。《辅行记》中的两种解释，即‘化他裂网’和‘自行裂网’，但因为‘自行’部分文字简略，所以很多读者不明白。至于‘归大处’的文字，也是为初学者修习观行而说的，所以说‘胶手易着，寱梦难醒’，如果封固文字，自以为是，甚至说为了这个意思需要讨论旨归。因此可知，五略十广虽然涵盖了自利利他、从始至终的全部内容，但只有修行者了解了这些文字，才能理解‘相成’的含义。所以现在这十门，从‘染净不二’开始，都是指证果后为了教化众生而示现的境界，这些都体现在初心一念之间，而且必须三观（空观、假观、中观）功成才能显现这种作用，所以经文说，‘所以需要初心而遮而照’等等。因此可知，能够修习依教起观，就能成就应机示现神通、说法的功用。这个意思比较隐晦，理解的人才能明白。如果不这样解释，那么《止观》中‘裂网旨归’的文字，《辅行记》中关于‘自行’的解释，以及现在‘相成’的说法，又该如何解释呢？如果说只要修习十乘观法，证果后的功用自然显现，那么就应该说‘十乘成就了现在教化他人的能与所’。 三、‘则彼下’，指功行成就，认识到实相本体。因此可知，如果能够理解这种‘相成’的含义，就不会白费学问，不会徒劳修行，教法所诠释的微妙本体就可以被认识。 四、‘故更下’，总结并揭示立名的原因，使教法的宗旨得以彰显，分为四个方面： 初、说明设立此门的原因。如经文所说。 二、‘何者下’，解释门的名义。事理三千（宇宙万法）本来就是圆融一体的，但因为众生的根机尚未成熟，所以佛陀才方便示现权巧之法，佛陀需要根据众生的不同情况来分别解说，所以说‘不二而二’，半教和满教等各种法门暂时存在差别，但权巧之法成就之后，真实的道理就会显现，佛陀随自己的意愿来开显和会归，所以说‘二而不二’。境等十法（十种境界）就是所通达的内容，既然根据教部来判断，那么前后所开显的都是圆满而微妙的，所以这个能通之门应该命名为‘不二’。 三、各自高深。一家所判，法门名义无间高下，己他无不理性本具。
English
English version: This refers to the state manifested after attaining enlightenment in order to teach others. The two explanations in ‘Fu Xing Ji’ (辅行记) regarding ‘Hua Ta Lie Wang’ (化他裂网, breaking the net for others) and ‘Zi Xing Lie Wang’ (自行裂网, breaking the net for oneself), but because the text on ‘Zi Xing’ is brief, many readers do not understand it. As for the text on ‘Gui Da Chu’ (归大处, returning to the great source), it is also spoken for beginners practicing contemplation, so it says, ‘Sticky hands are easily attached, and nightmares are difficult to wake from.’ If one seals off the text and considers oneself correct, even saying that for this meaning, it is necessary to discuss the main purpose. Therefore, it can be known that although the five summaries and ten expansions cover self-benefit and benefiting others, from beginning to end, only if the practitioner understands these texts can they understand the meaning of ‘interdependence’. Therefore, these ten gates, starting from ‘Ran Jing Bu Er’ (染净不二, non-duality of defilement and purity), all refer to the state manifested after attaining enlightenment in order to teach sentient beings, which are all embodied in the initial thought, and this function can only be manifested when the three contemplations (Kong Guan 空观, Jia Guan 假观, Zhong Guan 中观 - emptiness, provisional existence, and the middle way) are accomplished. Therefore, the text says, ‘Therefore, it is necessary to use the initial mind to obstruct and illuminate,’ and so on. Therefore, it can be known that being able to cultivate contemplation based on the teachings can accomplish the function of manifesting supernatural powers and preaching the Dharma according to the occasion. This meaning is relatively obscure, and only those who understand it can comprehend it. If this explanation is not made, then how can the text of ‘Lie Wang Zhi Gui’ (裂网旨归, breaking the net and returning to the source) in ‘Zhi Guan’ (止观, cessation and contemplation), the explanation of ‘Zi Xing’ in ‘Fu Xing Ji’, and the current statement of ‘interdependence’ be explained? If it is said that as long as one cultivates the ten vehicles of contemplation, the function after attaining enlightenment will naturally manifest, then it should be said that ‘the ten vehicles accomplish the ability and object of teaching others now.’ Three, ‘Ze Bi Xia’ (则彼下), refers to the accomplishment of practice and the recognition of the essence of reality. Therefore, it can be known that if one can understand this meaning of ‘interdependence’, one will not waste learning, nor will one practice in vain, and the subtle essence explained by the teachings can be recognized. Four, ‘Gu Geng Xia’ (故更下), summarizes and reveals the reason for establishing the name, so that the purpose of the teachings can be manifested, divided into four aspects: First, explain the reason for establishing this gate. As the text says. Second, ‘He Zhe Xia’ (何者下), explains the meaning of the gate's name. The three thousand realms of phenomena and principles (Shi Li San Qian 事理三千, all phenomena in the universe) are originally integrated, but because the faculties of sentient beings are not yet mature, the Buddha conveniently manifests skillful means. The Buddha needs to explain separately according to the different situations of sentient beings, so it is said ‘Bu Er Er Er’ (不二而二, non-dual but dual), the partial and complete teachings and other various Dharma gates temporarily have differences, but after the skillful means are accomplished, the true principle will be revealed. The Buddha opens and converges according to his own will, so it is said ‘Er Er Bu Er’ (二而不二, dual but non-dual). The ten dharmas such as realms (Jing Deng Shi Fa 境等十法, ten kinds of realms) are what is to be penetrated. Since it is judged according to the teachings, then what is revealed before and after is complete and subtle, so this gate of penetration should be named ‘Non-duality’. Third, each is profound. As judged by one school, the names and meanings of the Dharma gates have no difference in height or depth, and both self and others are inherently endowed with rationality. --------------------------------------------------------------------------------
Chinese
全性起修分显究尽，故今十门一一如是，皆为观体，其义更明。然事异故六、理一故即，此宗学者谁不言之，而的当者无几。应知圆家明理已具三千，而皆性不可变，约事乃论迷解、真似、因果有殊。故下文云，三千在理同名无明，三千果成咸称常乐(约事明六)，三千无改无明即明，三千并常俱体俱用(约理明即)。若见斯旨，稍可持论。 四、直彰宗趣。如文。 二、一者下，第二列门解释二： 初、列门对妙二： 初、列门。可见。 二、是中下，对妙。七科之境不出色心，此二不二则诸境皆妙，故云第一从境立名。智、行二法正论修相，傥二境不融、修性有异，则不成妙，故二三从智行立名。位多在相、三法唯果，若了始终理一，此二皆妙，故第四从位法立名。通应二事果后利他，既是净用依正必融，纵是他机亦同自体，此之妙事在今染心，能如是观妙用方显，故五六七从感应、神通立名。三业是能说之人，权实是所说之法，此二若融说法方妙，故八九从说法立名。眷属是三草二木，利益由法雨所滋，若知本一地雨则权实益等，故第十从眷属利益立名。立此十门，意成十妙解行故也。 二、一色下，释门旨趣十段： 初、色心不二门三： 初、标一切诸法 现代汉语译本 全性起修，分明地探究到极致，所以现在这十门，每一门都是这样，都是为了观照本体，其中的意义更加明白。然而，从现象上来说，它们是不同的，从本质上来说，它们是统一的，这个宗派的学者谁不说这个道理呢？但是真正理解透彻的人却很少。应该知道圆教（圆满的教法）阐明道理时已经具备了三千法，而且这些法都是本性不可改变的，从现象上来说，才讨论迷惑和觉悟、真实和相似、因和果的差别。所以下文说，‘三千法在理上都叫做无明（Avidyā，无知），三千果成就后都称为常乐（Nitya-sukha，永恒的快乐）’（这是从现象上来说明六即（六个层次的统一）），‘三千法没有改变，无明就是明，三千法都是常，本体和作用都是统一的’（这是从本质上来说明统一）。如果明白了这些宗旨，才能稍微可以进行讨论。 四、直接彰显宗派的宗旨。就像经文所说的那样。 二、一者下，第二部分，解释这十门，分为两个部分： 初、列出这十门，并对应于妙： 初、列出这十门。显而易见。 二、是中下，对应于妙。七科（七种分类）的境界不出色（Rūpa，物质）和心（Citta，精神），如果这两者不是对立的，那么所有的境界都是妙的，所以说‘第一门从境界来立名’。智（Jñāna，智慧）和行（Karma，行为）这两种法，主要论述的是修行的状态，如果这两个境界不能融合，修行的本性存在差异，那就不能成就妙，所以第二门和第三门从智慧和行为来立名。位（avasthā，阶位）大多体现在现象上，三法（佛法僧）唯有果位才能体现，如果了解了开始和结束的道理是统一的，那么这两者都是妙的，所以第四门从阶位和法来立名。通（Abhijñā，神通）和应（Pratibhāsa，感应）这两件事，是在证得果位之后利益众生的，既然是清净的作用，那么依报（所居住的环境）和正报（自身）必然是融合的，即使是其他的根机，也和自身的本体相同，这种妙事就在现在染污的心中，能够这样观照，妙用才能显现，所以第五门、第六门和第七门从感应和神通来立名。三业（身口意）是能说法的人，权（Upāya，方便）和实（Tathatā，真如）是所说的法，如果这两者融合，说法才能妙，所以第八门和第九门从说法来立名。眷属（Parivāra，随从）是三草二木（比喻不同根性的众生），利益来自于法雨的滋润，如果知道根本是统一的，那么普降甘霖，权法和实法所带来的利益是相同的，所以第十门从眷属和利益来立名。设立这十门，意在成就十种妙解和妙行。 二、一色下，解释这十门的宗旨和趣味，分为十段： 初、色心不二门，分为三个部分： 初、标明一切诸法