English
English version The complete nature arises from cultivation, thoroughly investigating to the utmost extent. Therefore, each of these ten gates is like this, all for contemplating the essence, and their meaning becomes even clearer. However, in terms of phenomena, they are different; in terms of principle, they are unified. Which scholar of this school does not speak of this principle? But few truly understand it thoroughly. It should be known that the perfect teaching (perfect Dharma) already possesses three thousand dharmas when explaining the principle, and these dharmas are immutable in nature. Only in terms of phenomena do we discuss the differences between delusion and enlightenment, truth and semblance, cause and effect. Therefore, the following text says, 'The three thousand dharmas are all called ignorance (Avidyā) in principle, and the three thousand fruits, when accomplished, are all called eternal bliss (Nitya-sukha)' (this is explaining the six identities (six levels of unity) in terms of phenomena), 'The three thousand dharmas are unchanged, ignorance is enlightenment, the three thousand dharmas are all eternal, and the essence and function are unified' (this is explaining unity in terms of principle). If you understand these tenets, you can then engage in discussions. Four, Directly Manifesting the Tenets of the School. As the text says. Two, From 'One' below, the second part explains the ten gates in two sections: First, Listing the Gates and Corresponding to the Wonderful: First, Listing the Gates. It is evident. Two, From 'In this' below, corresponding to the wonderful. The realms of the seven categories do not go beyond form (Rūpa) and mind (Citta). If these two are not dualistic, then all realms are wonderful. Therefore, it is said, 'The first gate is named from the realm.' Wisdom (Jñāna) and practice (Karma) are the two dharmas that mainly discuss the aspect of cultivation. If these two realms cannot be integrated, and the nature of cultivation is different, then it cannot achieve the wonderful. Therefore, the second and third gates are named from wisdom and practice. Stages (avasthā) are mostly manifested in phenomena, and the three jewels (Buddha, Dharma, Sangha) are only manifested in the fruit stage. If one understands that the principle of beginning and end is unified, then both are wonderful. Therefore, the fourth gate is named from stages and dharma. Penetrations (Abhijñā) and responses (Pratibhāsa) are two matters that benefit sentient beings after attaining the fruit stage. Since it is a pure function, the environment (support) and the self (reward) must be integrated. Even if it is another capacity, it is the same as one's own essence. This wonderful matter is in the defiled mind now. Only by contemplating in this way can the wonderful function be manifested. Therefore, the fifth, sixth, and seventh gates are named from response and penetration. The three karmas (body, speech, and mind) are the ones who can speak the Dharma, and expedient (Upāya) and real (Tathatā) are the dharmas that are spoken. If these two are integrated, then the Dharma speaking is wonderful. Therefore, the eighth and ninth gates are named from Dharma speaking. Retinue (Parivāra) are the three grasses and two trees (metaphor for sentient beings of different capacities), and the benefits come from the nourishment of the Dharma rain. If one knows that the root is unified, then the benefits brought by expedient and real dharmas are the same when the rain falls universally. Therefore, the tenth gate is named from retinue and benefits. Establishing these ten gates is intended to achieve ten kinds of wonderful understanding and wonderful practice. Two, From 'One form' below, explaining the purpose and interest of the ten gates in ten sections: First, the gate of non-duality of form and mind, divided into three parts: First, indicating all dharmas. --------------------------------------------------------------------------------
Chinese
无非妙境。本文七科亦且从要，七科尚广妙旨难彰，今以色心二法收尽，故大论云：“一切世间中，唯有名与色，若欲如实说，但当观名色。”此二不二诸法皆妙，故今摄别入总，特指心法明乎不二，以此为门则解行易入也。 二、且十下，释中又二： 初、约诸境明总别二： 初、双标。总在一念者，若论诸法互摄，随举一法皆得为总，即三无差别也。今为易成观故，故指一念心法为总。然此总别不可分对理事，应知理具三千、事用三千各有总别，此两相即方称妙境。 二、何者下，双示二： 初、别。十如中，相可别故属色；性据内故属心；《观音玄义》指心为体，而诸文中双取色心；力、作单不能运；缘或指爱或指具度，既存两说义必双兼，若云业为因者，则似兼色，今从习边故因果皆心；五阴皆报则须兼心，今从受身约色义强；本末究竟文虽不对，既论三等，同后三谛，因缘中现未七支皆须双具，识、名虽独必含中阴故亦两兼，行、有是业不可遍属，无明、爱、取唯心可知。诸谛中，苦同七支、集既兼业、道亦含戒，皆具色心，俗论诸法兼二可知。灭及真中一实无谛，体唯是理无相可表，并心证故故不兼色。然上所对不可永殊，欲成别义故且从强。 二、既知下，次总 现代汉语译本：无非是微妙的境界。本文的七科内容也只是从要点出发，但七科的内容仍然很广泛，难以彰显微妙的旨意。现在用色法和心法两种方法来概括所有，所以《大智度论》说：‘一切世间中，唯有名与色，若欲如实说，但当观名色。’这二者不二，所有的法都是微妙的，所以现在将个别的归入总体，特别指出心法来说明不二的道理，以此为门径，那么理解和实践就容易进入了。 二、且十下，解释中又分为二： 初、约诸境明总别二： 初、双标。总在一念者，如果讨论诸法互相包含，随便举出一个法都可以作为总，也就是三无差别。现在为了容易成就观想，所以指一念心法作为总。然而这个总别不可以分别对应理和事，应该知道理具三千和事用三千各有总别，这两者相互即是才称为妙境。 二、何者下，双示二： 初、别。十如中，相（现象）可以区分，所以属于色法；性（本质）依据内在，所以属于心法；《观音玄义》指心为体，而在各种文章中都同时取色心；力（能力）、作（作用）单独不能运作；缘（条件）或者指爱（贪爱）或者指具度（具备尺度），既然存在两种说法，意义必定双重兼顾，如果说业（行为）为因（原因），则好像兼顾色法，现在从习（习惯）的角度，所以因果都是心法；五阴（色、受、想、行、识）都是报（果报），则必须兼顾心法，现在从受身（接受身体）的角度，约色法的意义更强；本末究竟文（根本和究竟的文字）虽然不对称，既然讨论三等，同于后三谛（苦谛、集谛、灭谛），因缘中现未七支（现在和未来的七个分支）都必须双重具备，识（意识）、名（名称）虽然单独，必定包含中阴（中阴身），所以也两者兼顾，行（行为）、有（存在）是业（行为），不可以普遍归属，无明（无知）、爱（贪爱）、取（执取）只有心才能知道。诸谛（四圣谛）中，苦（苦谛）同于七支，集（集谛）既然兼顾业，道（道谛）也包含戒（戒律），都具备色心，俗论诸法兼顾二者可以知道。灭（灭谛）以及真中一实无谛（真实中唯一的真实），体唯是理（本体只是真理），没有相可以表达，并且是心证的，所以不兼顾色法。然而以上所对应的不可以永远不同，想要成就别义，所以暂且从强调的方面。 二、既知下，次总
English
English version: This is nothing but a wondrous state. The seven categories in this text are also based on essential points, but the seven categories are still too broad to clearly manifest the subtle meaning. Now, we use the two dharmas of form (色, sè) and mind (心, xīn) to encompass everything. Therefore, the *Mahāprajñāpāramitāśāstra* (大智度论) says: 'In all the world, there are only name (名, míng) and form (色, sè). If you want to speak truthfully, you should only observe name and form.' These two are non-dual, and all dharmas are wondrous. Therefore, we now incorporate the individual into the whole, specifically pointing out the mind dharma to clarify the principle of non-duality. Using this as a gateway, understanding and practice become easier to enter. 2. 'Moreover, ten...' Below, the explanation is further divided into two: First, explaining the general and specific based on various realms: First, double designation. 'The general is in a single thought' means that if we discuss the mutual inclusion of all dharmas, any single dharma can be taken as the general, which is the non-difference of the three (理, 事, and 观). Now, for the sake of easily achieving contemplation, we point to the single thought of mind dharma as the general. However, this general and specific cannot be separately corresponded to principle (理, lǐ) and phenomena (事, shì). It should be known that the principle possessing three thousand and the phenomena using three thousand each have general and specific aspects. These two being mutually identical are what is called a wondrous state. Second, 'What are...' Below, double indication of two: First, specific. Among the Ten Suchnesses (十如, shí rú), appearance (相, xiàng) can be distinguished, so it belongs to form; nature (性, xìng) is based on the internal, so it belongs to mind; the *Profound Meaning of Avalokiteśvara* (观音玄义) points to mind as the substance (体, tǐ), while various texts take both form and mind; power (力, lì) and function (作, zuò) alone cannot operate; condition (缘, yuán) either refers to craving (爱, ài) or possessing measure (具度, jù dù), since there are two sayings, the meaning must be doubly inclusive. If it is said that karma (业, yè) is the cause (因, yīn), then it seems to include form. Now, from the perspective of habit (习, xí), both cause and effect are mind; the Five Skandhas (五阴, wǔ yīn) are all retribution (报, bào), so they must include mind. Now, from the perspective of receiving a body (受身, shòu shēn), the meaning of form is stronger; the text on fundamental and ultimate (本末究竟文, běn mò jiū jìng wén) although not corresponding, since it discusses the three levels, is the same as the latter three truths (苦谛, 集谛, 灭谛). In cause and condition, the seven branches of present and future (现未七支, xiàn wèi qī zhī) must all be doubly possessed. Consciousness (识, shí) and name (名, míng) although alone, must contain the intermediate state (中阴, zhōng yīn), so they are also doubly inclusive. Action (行, xíng) and existence (有, yǒu) are karma, which cannot be universally attributed. Ignorance (无明, wú míng), craving (爱, ài), and grasping (取, qǔ) can only be known by the mind. Among the Truths (诸谛, zhū dì), suffering (苦, kǔ) is the same as the seven branches, accumulation (集, jí) already includes karma, the path (道, dào) also contains precepts (戒, jiè), all possessing form and mind. The common discussion of all dharmas including both can be known. Extinction (灭, miè) and the one real truth within truth (真中一实无谛, zhēn zhōng yī shí wú dì), the substance is only principle, without appearance that can be expressed, and is mind-verified, so it does not include form. However, the above correspondences cannot be permanently different. Wanting to achieve the meaning of specific, so for now, we proceed from the emphasized aspect. Second, 'Having known...' Below, next general. --------------------------------------------------------------------------------
Chinese
。前约诸法不失自体为别，今明诸法同趣刹那为总，终日不失终日同趣，性具诸法总别相收，缘起诸法总别亦尔，非谓约事论别、以理为总。又复应知，若事若理，皆以事中一念为总，以众生在事未悟理故，以依阴心显妙理故。 问：“他云，一念即一性也，一念灵知性体常寂，又云，性即一念，谓心性灵寂，性即法身，灵即般若，寂即解脱。又云，一念真知妙体。又云，并我一念清净灵知。据此等文，乃直指文中一念，名真净灵知，是约理解。今云属事，是阴入法。与他所指，赊切如何？” 答：“此师只因将此一念约理释之，致与一家文义相违。且违文者，一、违玄文。彼判心法定在因、佛法定在果，众生法一往通因果，二往则局因。他执心法是真性，故乃自立云，心非因果。又碍定在因句，复自立云，约能造诸法故判为因，佛定在果者，乃由研修觉了究尽为果。今问：既将因果分判法相，何得因果却不相对？果若从觉，因须指迷，何得自立理能造事而为因邪？既不相对，何名分判？又违《华严》心造之义，彼经如来林菩萨说偈云：‘心如工画师，造种种五阴，一切世间中，无法而不造。如心佛亦尔，如佛众生然，心佛及众生，是三无差别。’《辅行》释云，心造有二种，一者约理，造即是具，二者 现代汉语译本：之前约定诸法不失其自体，这是从‘别’的角度来说的；现在说明诸法共同趋向刹那，这是从‘总’的角度来说的。终日不失其自体，也终日共同趋向刹那。性具诸法，总和别相互包容；缘起诸法，总和别也是这样。不是说从现象上谈论‘别’，而从理体上谈论‘总’。而且还应该知道，无论是现象还是理体，都以现象中的一念作为‘总’，因为众生执着于现象而未能领悟理体，所以要依靠阴心来显现微妙的理体。 问：‘他们说，一念即是一性，一念灵知，性体常寂。又说，性即一念，认为心性灵寂，性即法身（Dharmakāya，佛的法性之身），灵即般若（Prajñā，智慧），寂即解脱（Moksha，从轮回中解脱）。又说，一念真知妙体。又说，连同我这一念清净灵知。’根据这些文字，是直接指明文中的一念，名为真净灵知，这是从理体上说的。现在说属于现象，是阴入法（Skandha-āyatana-dhātu，五蕴、十二处、十八界）。与他们所指的，差别在哪里呢？’ 答：‘这位法师只是因为将这一念从理体上解释，导致与一家（天台宗）的文义相违背。且违背文义之处有：一、违背玄文（《法华玄义》）。他判心法（Citta-dharma，心识之法）定在因位，佛法（Buddha-dharma，佛陀之法）定在果位，众生法（Sattva-dharma，众生之法）一般情况下通于因果，再次分析则局限于因位。他执着于心法是真性，所以自己立论说，心非因果。又妨碍了‘定在因’这句话，又自己立论说，从能造诸法的角度判为因，佛定在果位，是因为研修觉悟到了究竟为果。现在问：既然将因果分开判别法相，为何因果却不相对？果若从觉悟而来，因就必须指向迷惑，为何自己立论说理能造事而作为因呢？既然不相对，为何称作分判？又违背了《华严经》（Avatamsaka Sutra）心造的含义，这部经中如来林菩萨（Rulai Lin Pusa）说偈语道：‘心如工画师，造种种五阴（Skandha，构成众生的五种要素），一切世间中，无法而不造。如心佛亦尔，如佛众生然，心佛及众生，是三无差别。’《辅行》（《法华玄义辅行记》）解释说，心造有两种，一是约理，造即是具足，二是...