Chinese
自尔。何以故。俱实相故。实相法尔具足诸法。诸法法尔性本无生。故虽三千有而不有。共而不杂。离亦不分。虽一一遍亦无所在。 客曰。其理必然。仆深仰之。此为凭教为通依诸部。为专在一经。余曰。斯问甚善。能使其理永永不朽。虽则通依一切大部。指的妙境出自法华。故方便品初。佛叹十方三世诸佛所得微妙难解之法。所谓诸法实相如是相等。当知如是相等即是转释诸法实相。以诸法故故有相等。以实相故相等皆是。实相无相相等皆如。 客曰。云何三千。余曰。实相必诸法。诸法必十如。十如必十界。十界必身土。又依大经及以大论。立三世界故有三千。具如止观及广记中。故知。因果凡圣恒具三千。是故叹云。唯佛与佛乃能究尽。十方世界稻麻二乘如恒河沙。不退菩萨并不能知斯义少分。即指前之七种人也。是故身子三请殷勤。十方三世诸佛开显。释迦仰同无复异趣。大车譬此。宿世示此。寿量久本唯证于此。根败适复获记由此。菩萨疑除损生增道。始初发心终讫补处。岂有余途并托于此。由前四时兼但对带部非究竟。故推功法华。涅槃兼权意如前说。当知一乘十观即法华三昧之正体也。普现色身之所依也。正因佛性由之果用。缘了行性由之能显。性德缘了所开发也。涅槃真伊之所喻也。 现代汉语译本： 自尔（就是这样）。何以故（为什么）？俱实相故（因为一切都基于实相）。实相法尔（实相本然如此）具足诸法（具备一切法）。诸法法尔（诸法本然如此）性本无生（其自性本无生灭）。故虽三千有而不有（所以即使有三千世界，也并非真实存在）。共而不杂（共同存在却不混杂），离亦不分（分离也不分割）。虽一一遍亦无所在（虽然每一个都普遍存在，却又无处可寻）。 客曰（客人说）：其理必然（这个道理是必然的）。仆深仰之（我深深地敬佩）。此为凭教为通依诸部（这是依据教义，还是普遍依据各部经典）？为专在一经（还是专门依据一部经典）？余曰（我回答说）：斯问甚善（这个问题很好），能使其理永永不朽（能够使这个道理永远不朽）。虽则通依一切大部（虽然普遍依据一切大部经典），指的妙境出自法华（但所指的微妙境界出自《法华经》）。故方便品初（所以在《方便品》的开头），佛叹十方三世诸佛所得微妙难解之法（佛赞叹十方三世诸佛所得到的微妙难解之法），所谓诸法实相如是相等（就是所谓的诸法实相，如是相、如是性等等）。当知如是相等即是转释诸法实相（应当知道，如是相等等，就是用来解释诸法实相的）。以诸法故故有相等（因为有诸法，所以才有如是相等等），以实相故相等皆是（因为有实相，所以如是相等等都是真实的）。实相无相相等皆如（实相没有相状，如是相等等都如实不虚）。 客曰（客人说）：云何三千（什么是三千）？余曰（我回答说）：实相必诸法（实相必然包含诸法），诸法必十如（诸法必然包含十如），十如必十界（十如必然包含十界），十界必身土（十界必然包含身土）。又依大经及以大论（又依据大经和大论），立三世界故有三千（建立三世界，所以有三千世界）。具如止观及广记中（详细内容见于《止观》和《广记》中）。故知（所以知道），因果凡圣恒具三千（因果、凡夫、圣人，都恒常具备三千世界）。是故叹云（所以赞叹说），唯佛与佛乃能究尽（只有佛与佛才能究竟明白）。十方世界稻麻二乘如恒河沙（十方世界中，声闻、缘觉二乘像稻麻一样多，像恒河沙一样多），不退菩萨并不能知斯义少分（不退转的菩萨也不能知道这个道理的少许部分）。即指前之七种人也（就是指前面的七种人）。是故身子三请殷勤（所以舍利弗三次恳请），十方三世诸佛开显（十方三世诸佛才开示显明）。释迦仰同无复异趣（释迦牟尼佛也同样如此，没有其他不同的旨趣）。大车譬此（用大车的比喻来说明这个道理），宿世示此（过去世也显示这个道理）。寿量久本唯证于此（《寿量品》所说的久远本源，只是为了证明这个道理）。根败适复获记由此（根机败坏的人，适逢其会得到授记，也是由此而来）。菩萨疑除损生增道（菩萨消除疑惑，减少生死，增长道业）。始初发心终讫补处（从最初发心到最终成为补处菩萨），岂有余途并托于此（难道还有其他的途径，都依托于此）。由前四时兼但对带部非究竟（因为之前的四时教，兼说、但说、对说、带说，都不是究竟的），故推功法华（所以推崇《法华经》）。涅槃兼权意如前说（《涅槃经》兼带权宜之说，意思如前面所说）。当知一乘十观即法华三昧之正体也（应当知道，一乘十观就是《法华三昧》的正体）。普现色身之所依也（是普现色身所依据的）。正因佛性由之果用（正因佛性由此产生果报作用），缘了行性由之能显（缘因、了因、行性由此能够显现）。性德缘了所开发也（性德是缘因和了因所开发的）。涅槃真伊之所喻也（《涅槃经》用真我来比喻）。
English
English version: Thus it is. Why is it so? Because all are based on the true aspect of reality (俱实相故). The true aspect of reality (实相) inherently possesses all dharmas (诸法). All dharmas (诸法) are inherently without origination (性本无生). Therefore, although there are three thousand worlds, they are not truly existent (虽三千有而不有). They are together but not mixed (共而不杂), separate but not divided (离亦不分). Although each pervades everywhere, they are nowhere to be found (虽一一遍亦无所在). The guest said: 'This principle is certainly true. I deeply admire it. Is this based on teachings, or generally based on various scriptures (诸部)? Or is it specifically based on one scripture (一经)?' I replied: 'This question is excellent, capable of making this principle eternally imperishable. Although it generally relies on all great scriptures, the pointedly subtle realm originates from the Lotus Sutra (法华). Therefore, at the beginning of the 'Expedient Means' chapter (方便品), the Buddha praised the subtle and difficult-to-understand dharma attained by the Buddhas of the ten directions and three times, namely, the true aspect of all dharmas, such as their appearance and nature (诸法实相如是相等). It should be known that 'such appearance and nature' is a re-explanation of the true aspect of all dharmas. Because of all dharmas, there is 'such appearance and nature.' Because of the true aspect of reality, all 'such appearance and nature' are real. The true aspect of reality is without appearance, and all 'such appearance and nature' are as they are (如).' The guest said: 'What are the three thousand (三千)?' I replied: 'The true aspect of reality necessarily includes all dharmas (诸法), all dharmas necessarily include the ten suchnesses (十如), the ten suchnesses necessarily include the ten realms (十界), and the ten realms necessarily include body and land (身土). Furthermore, according to the great sutras and great treatises, the three worlds are established, hence there are three thousand worlds. Details are found in the 'Mohe Zhiguan' (止观) and 'Guangji' (广记). Therefore, it is known that cause and effect, ordinary beings and sages, constantly possess the three thousand worlds. Therefore, it is praised that only Buddhas can fully understand them. The two vehicles (声闻、缘觉) in the ten directions are as numerous as rice, hemp, and the sands of the Ganges River, and even non-regressing Bodhisattvas cannot know even a small portion of this meaning. This refers to the previous seven types of people. Therefore, Shariputra (身子) earnestly requested three times, and the Buddhas of the ten directions and three times revealed it. Shakyamuni (释迦) similarly follows without any different purpose. The great cart is an analogy for this. Past lives have shown this. The long-lasting original nature in the 'Lifespan' chapter (寿量品) only proves this. Those with ruined roots happen to receive predictions because of this. Bodhisattvas eliminate doubts, reduce birth and death, and increase the path. From the initial arising of the mind to the final attainment of the position of a successor Buddha, is there any other path that does not rely on this? Because the previous four periods of teaching, which were combined, exclusive, contrasting, and inclusive, were not ultimate, the merit is attributed to the Lotus Sutra (法华). The provisional meaning of the Nirvana Sutra (涅槃) is as previously explained. It should be known that the One Vehicle and the Ten Contemplations are the very essence of the Lotus Samadhi (法华三昧). It is what the universally appearing body relies on. The causal Buddha-nature (佛性) produces its fruition from it, and the conditions and actions are manifested by it. The inherent virtue is developed by the conditions and actions. The Nirvana Sutra uses the True Self (真伊) as an analogy for it.' --------------------------------------------------------------------------------
Chinese
法华大车之所至也。诸大乘意准例可知。子得闻之。可谓久种勤而习之无使焦败。愿未来世诸佛会中与子相遇。 于是野客悲喜交集曰。投身莫报粉骨宁酬。唯以此义随方转说。以报所闻如何。余曰。佛有诚诫自可为规。经云。若但赞佛乘众生没在苦。我宁不说法疾入于涅槃。寻思方便先小后大。此乃以偏助圆方可为说。又云。当来世恶人破法堕恶道。志求佛道者广赞一乘道。此即简人方可为说。然末代施化复未知根。亦可如安乐行中但以大答。亦可如不轻喜根而强毒之。故首楞严中闻生谤者后终获益。如人倒地还从地起。应运大悲无恼他说。子应从容观时进否。将获彼意顺佛本怀。若有众生未禀教者。来至汝所先当语云。汝无始来唯有烦恼业苦而已。即此全是理性三因由未发心未曾加行。故性缘了同名正因。故云众生皆有正性。既信己心有此性已。次示此性非内外遍虚空。同诸佛等法界。既信遍已次示遍具。既同诸佛等于法界。故此遍性具诸佛之身。一身一切身。如诸佛之感土。一土一切土。身土相即身说土说。大小一多亦复如是。有彼性故故名有性。若世人云。众生唯有清净之性。加修万行为功用体。故至果时方有大用。此乃佛有众生之性。不名众生有佛性也。三无差别斯言有徴。寄言说者勿负斯教。若言 众生有正因性与法身等。不与报化等者。还成众生与众生等。何者若除报化犹是众生。若言等于有报化之法身。其如法身非报化外。以是言之故须悉等。今此示有是示种性。示遍是示体量。示具是示体德。既示三已。次令缘于一体三宝发四弘誓。进受菩萨清净律仪。一一缘向理性三因。修行填誓。如向所闻种必相续。世世生处以人天身。佛会再闻而得解脱。若已禀方便教者。若闻若行若伏若断。随其所得点示体具。故经云。汝等所行是菩萨道。故法华中五章开权。一一但云是法皆为一佛乘。故众生闻已皆得种智。散心讲授者。随宜设化。一种观心者。从心示之。若惮教生诤竞者。应当语云闻已成种不敢轻汝。汝等行道皆当作佛。故大师判教末云。佛法不思议。唯教相难解。二乘及菩萨。尚所不能测。何况诸凡夫。而欲判此事。譬如生盲人。分别日轮相。欲判虚空界。一切诸色像。而言了达者。毕竟无是事。是故有智者。各生惭愧心。自责无明暗。舍戏论诤竞。大师亲证判已尚自谦喻后辈。余今准此一家宗途。奖导于子。非师己见。子亦顺教如是流行。 野客于是欢喜顶受。自尔永劫唯奉持之。所在宣弘不违尊命。敛容再拜安庠而出。忽然梦觉。问者答者。所问所答都无所得。 金刚錍(竟) 现代汉语译本 众生具有正因佛性，与法身相等，但不与报身和化身相等。如果不与报身和化身相等，那么众生就仍然只是与众生相等。为什么呢？如果去除报身和化身，仍然是众生。如果说（正因佛性）等于具有报身和化身的法身，那么法身并非在报身和化身之外。因此说，必须全部相等。现在这里所示的‘有’，是显示种性；显示‘遍’，是显示体量；显示‘具’，是显示体德。既然已经显示了这三点，接下来就引导（众生）缘于一体三宝，发起四弘誓愿，进而受持菩萨清净律仪，一一缘向理性三因，修行并填满誓愿。如先前所听闻，（成佛的）种子必定相续，世世代代出生之处都以人天之身，在佛的集会上再次听闻佛法而得到解脱。如果已经接受了方便教法的人，无论是听闻、修行、降伏烦恼还是断除烦恼，都根据他们所得到的（程度）点示其体性的具足。所以经中说：‘你们所行的是菩萨道。’因此《法华经》中前五章开显权巧方便，一一都说‘这是法，都是为了一个佛乘’。所以众生听闻后都能得到种智。以散乱心讲授佛法的人，随顺（众生）的根机而施设教化；一心观心的人，从心性上开示（佛法）。如果害怕教法引起争论，应当告诉他们说：‘听闻佛法后已经种下成佛的种子，不敢轻视你们。你们所行之道，都应当作佛。’所以天台智者大师在判教的最后说：‘佛法不可思议，只有教相难以理解。二乘和菩萨尚且不能测度，何况是凡夫，想要判断这件事呢？’譬如天生的盲人，分辨太阳的形状；想要判断虚空，以及虚空中一切诸色的形象，却说自己完全了解，终究没有这样的事。因此有智慧的人，各自生起惭愧心，责备自己无明的黑暗，舍弃戏论和争论。智者大师亲自证悟后判教，尚且谦虚地比喻后辈，我现在也依照天台宗的宗旨，奖掖引导你们，这不是我自己的见解。你们也要顺从教导，这样流传下去。 野客于是欢喜地接受并顶戴奉行。从此永劫都奉持这个教义，在任何地方宣扬弘扬，不违背您的命令。他整理衣容，再次拜谢，安详地走了出去。忽然从梦中醒来，问的人和答的人，所问的和所答的，都没有得到任何东西。 《金刚錍》终
English
English version Sentient beings possess the correct cause Buddha-nature, which is equal to the Dharmakaya (法身, Body of Dharma), but not equal to the Nirmanakaya (报身, Reward Body) and Sambhogakaya (化身, Manifestation Body). If it is not equal to the Nirmanakaya and Sambhogakaya, then sentient beings are still only equal to sentient beings. Why? If the Nirmanakaya and Sambhogakaya are removed, it is still a sentient being. If it is said that (the correct cause Buddha-nature) is equal to the Dharmakaya that possesses the Nirmanakaya and Sambhogakaya, then the Dharmakaya is not outside of the Nirmanakaya and Sambhogakaya. Therefore, it must all be equal. Now, the 'existence' shown here indicates the seed nature; showing 'pervasiveness' indicates the measure of the substance; showing 'completeness' indicates the virtue of the substance. Since these three points have been shown, next, guide (sentient beings) to rely on the One Body Three Jewels (一体三宝), generate the Four Great Vows, and then receive and uphold the pure precepts of the Bodhisattva, each relying on the three causes of rationality, cultivating and fulfilling the vows. As previously heard, the seed (of becoming a Buddha) will surely continue, and in every lifetime, one will be born in the human or heavenly realms, and hear the Dharma again at the Buddha's assembly and attain liberation. If those who have already received the expedient teachings, whether they hear, practice, subdue afflictions, or cut off afflictions, all point out the completeness of their nature according to what they have attained. Therefore, the sutra says: 'What you are practicing is the Bodhisattva path.' Therefore, in the first five chapters of the Lotus Sutra, the expedient means are revealed, and each says, 'This is the Dharma, all for the sake of the One Buddha Vehicle.' Therefore, sentient beings can all attain the seed wisdom after hearing it. Those who teach the Dharma with a scattered mind, set up teachings according to the capacity of (sentient beings); those who contemplate the mind with one mind, enlighten (the Dharma) from the nature of the mind. If you are afraid that the teachings will cause disputes, you should tell them: 'After hearing the Dharma, you have already planted the seed of becoming a Buddha, and I dare not despise you. All of you who practice the path should become Buddhas.' Therefore, the Great Master Zhiyi (智者大师) said at the end of the classification of teachings: 'The Buddha-dharma is inconceivable, only the characteristics of the teachings are difficult to understand. Even the Two Vehicles and Bodhisattvas cannot fathom it, let alone ordinary people, who want to judge this matter?' It is like a person born blind, distinguishing the shape of the sun; wanting to judge the void, and all the images of various colors in the void, but saying that he fully understands, there is ultimately no such thing. Therefore, wise people should each generate a sense of shame, blame themselves for the darkness of ignorance, and abandon frivolous discussions and disputes. The Great Master personally realized and judged the teachings, and still humbly compared himself to later generations. I am now following the tenets of the Tiantai school (天台宗), encouraging and guiding you, this is not my own view. You should also follow the teachings and spread them in this way. The rustic guest then joyfully accepted and reverently upheld it. From then on, for endless kalpas, he upheld this doctrine, proclaiming and propagating it everywhere, without disobeying your command. He composed himself, bowed again, and left peacefully. Suddenly he woke up from the dream, and neither the questioner nor the answerer, neither the question nor the answer, had gained anything. The End of 'The Diamond Awl' (金刚錍) --------------------------------------------------------------------------------