Chinese
大正藏第 46 册 No. 1938 天台传佛心印记 No. 1938 天台传佛心印记 元传天台宗教兴教大师虎溪沙门 怀则 述 只一具字。弥显今宗以性具善。他师亦知具恶缘了。他皆莫测。是知今家性具之功。功在性恶。若无性恶必须破九界修恶显佛界性善。是为缘理断九。非今所论。故止观所明十乘妙观。观于阴等十境三障四魔。一一皆成圆妙三谛。此乃发心立行之体格。岂有圆顿更过于此。初心修观必先内心。故于三科拣却界入。复于五阴又除前四。的取识阴为所观境。如去丈就尺去尺就寸。是为总无明心。若就总明别即第六识。如伐树得根。灸病得穴。千枝百病自然消殒。若不入者然后历余一心例余阴入。乃至九境待发方观。不发不观莫不咸尔。方显九界三道修恶。当体即是性恶法门。性恶融通无法不趣。任运摄得佛界性善。修恶既即性恶修恶无所破。性恶无所显。是为全恶。是恶即义方成。是则今家明即永异诸师。以非二物相合亦非背面相翻。直须当体全是方名为即。何须断除烦恼生死。方显佛界菩提涅槃耶。又应须了此性善恶。在诸大乘立名不同。广略有异。立名不同者。华严云。能随染净缘。遂分十法界。迷则十界俱染。悟则十界俱净。十法界离合读之 现代汉语译本 大正藏第 46 册 No. 1938 天台传佛心印记 No. 1938 天台传佛心印记 元传天台宗教兴教大师虎溪沙门 怀则 述 只一个‘具’字，就充分彰显了天台宗以‘性具善’（一切众生本性具有善性）为核心的教义。其他宗派的师父也知道‘具恶缘了’（具有作恶的因缘），但他们都无法彻底理解。由此可知，天台宗‘性具’说的功用，在于阐明‘性恶’（一切众生本性具有恶性）。如果没有‘性恶’，就必须破除九法界（地狱、饿鬼、畜生、阿修罗、人、天、声闻、缘觉、菩萨）的恶，才能显现佛界的‘性善’。这就是通过‘缘理’来断除九界的恶，但这并非我们现在所讨论的内容。所以，《止观》（《摩诃止观》）所阐明的‘十乘妙观’，是观察五阴（色、受、想、行、识）等十种境界、三种障碍（烦恼障、业障、报障）和四种魔（烦恼魔、五阴魔、死魔、他化自在天子魔），使它们一一都成为圆满微妙的三谛（空谛、假谛、中谛）。这才是发心修行、确立行为的根本法则。难道还有比这更圆满顿悟的教法吗？ 初心修习观行，必须首先从内心入手。因此，在三科（五阴、十二入、十八界）中舍弃了‘界’和‘入’。又在五阴中去除前四阴（色、受、想、行），明确选取‘识阴’作为所观的对象。这就像舍弃丈而取尺，舍弃尺而取寸一样，是为了观照总体的无明之心。如果就总体来阐明差别，那就是第六识（意识）。如同砍伐树木找到了树根，针灸治病找到了穴位，千枝万叶的病症自然就会消散。如果不能由此入门，然后再依次观察其余一心，并以此类推其余的阴和入，乃至九界，等待其显发后再进行观照。不显发就不观照，无不如此。这样才能显现九界三道（地狱、饿鬼、畜生）的修恶，其当体即是‘性恶’的法门。‘性恶’融通，没有无法趋向的境界。自然而然地就能摄取佛界的‘性善’。修恶既然就是‘性恶’，修恶就没有什么需要破除的，‘性恶’也没有什么需要显现的。这就是‘全恶’。正是因为是恶，才能成就‘即’的意义。由此可见，天台宗所阐明的‘即’，与各宗各派的观点截然不同。不是两种东西的结合，也不是正反两面的翻转，而是必须当下全体都是，才能称之为‘即’。何须断除烦恼生死，才能显现佛界的菩提涅槃呢？ 还应该明白，这种‘性善恶’，在各大乘经典中，所立的名目不同，详略也有差异。所立名目不同，例如，《华严经》说：‘能随染净缘，遂分十法界’（能够随着染污和清净的因缘，而分化出十法界）。迷惑时，十法界都受到染污；觉悟时，十法界都变得清净。十法界的离合应该这样理解。
English
English version Taisho Tripitaka Volume 46, No. 1938, Tiantai's Record of Transmitting the Buddha's Mind Seal No. 1938 Tiantai's Record of Transmitting the Buddha's Mind Seal Compiled by Huai-ze, a Shramana of Tiger Creek, the Great Teacher of Religious Revival of the Tiantai School, transmitted in the Yuan Dynasty Just one word 'inherent' (具) fully demonstrates the core doctrine of the Tiantai School, which is 'inherent goodness of nature' (性具善) [the inherent goodness in the nature of all beings]. Other teachers also know about 'inherent conditions for evil' (具恶缘了) [having the conditions for committing evil], but they cannot fully understand it. From this, we can see that the function of the Tiantai School's theory of 'inherence' lies in clarifying 'inherent evil' (性恶) [the inherent evil in the nature of all beings]. If there were no 'inherent evil,' one would have to break through the evil of the nine realms [hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas] to reveal the 'inherent goodness' of the Buddha realm. This is to eliminate the evil of the nine realms through 'understanding the principle' (缘理), but this is not what we are discussing now. Therefore, the 'Ten Profound Contemplations' (十乘妙观) explained in 'Cessation and Contemplation' (止观) [Mahayana Cessation and Contemplation] observe the ten realms such as the five skandhas [form, feeling, perception, volition, consciousness], the three obstacles [affliction obstacle, karma obstacle, retribution obstacle], and the four demons [affliction demon, five skandha demon, death demon, demon of the Paranirmita-vasavartin heaven], making each of them become the perfect and wonderful Three Truths [emptiness, provisional existence, the Middle Way]. This is the fundamental principle for initiating practice and establishing conduct. Could there be a more perfect and sudden teaching than this? When beginners cultivate contemplation, they must first start from the inner mind. Therefore, among the Three Aggregates [five skandhas, twelve entrances, eighteen realms], 'realms' and 'entrances' are discarded. Furthermore, among the five skandhas, the first four [form, feeling, perception, volition] are removed, and 'consciousness skandha' (识阴) is specifically selected as the object of contemplation. This is like abandoning a 'zhang' (丈, a unit of length) to take a 'chi' (尺, a smaller unit), abandoning a 'chi' to take a 'cun' (寸, an even smaller unit), in order to contemplate the overall mind of ignorance. If we explain the differences based on the overall, it is the sixth consciousness (意识). It is like finding the root when cutting down a tree, or finding the acupuncture point when treating a disease; the diseases of thousands of branches and leaves will naturally disappear. If one cannot enter through this, then one should successively observe the remaining one mind, and by analogy, the remaining skandhas and entrances, and even the nine realms, waiting for them to manifest before contemplating them. If they do not manifest, they are not contemplated; this is always the case. Only in this way can the cultivation of evil in the three paths [hell, hungry ghosts, animals] of the nine realms be revealed, and its very essence is the Dharma gate of 'inherent evil.' When 'inherent evil' is thoroughly understood, there is no realm that cannot be approached. Naturally, it can encompass the 'inherent goodness' of the Buddha realm. Since cultivating evil is precisely 'inherent evil,' there is nothing to be eliminated in cultivating evil, and there is nothing to be revealed in 'inherent evil.' This is 'complete evil.' It is precisely because it is evil that the meaning of 'is' can be achieved. From this, we can see that the 'is' explained by the Tiantai School is completely different from the views of other schools. It is not a combination of two things, nor is it a reversal of two sides, but it must be entirely and completely present at the moment to be called 'is.' Why is it necessary to eliminate afflictions and birth and death in order to reveal the Bodhi and Nirvana of the Buddha realm? It should also be understood that this 'inherent goodness and evil' has different names and different levels of detail in the major Mahayana sutras. For example, the Avatamsaka Sutra says: 'Able to follow defiled and pure conditions, thus dividing the ten Dharma realms' (能随染净缘，遂分十法界) [able to differentiate the ten Dharma realms according to defiled and pure conditions]. When deluded, all ten Dharma realms are defiled; when enlightened, all ten Dharma realms become pure. The separation and combination of the ten Dharma realms should be understood in this way. --------------------------------------------------------------------------------
Chinese
三因具足。三字合呼九界。为恶正因。佛界为善正因。十字独呼法界。合呼即了因。十法合呼界字。独呼即缘因。法华云。诸法实相不出权实。诸法是同体权中善恶缘了。实相是同体实中善恶正因。九界十如即恶缘因。佛界十如即善缘因。三转读之了正不缺。涅槃经中。阐提善人二人俱有性善性恶。名为善恶缘因。三因既妙言缘必具了正言了必具正。缘言正必具缘。了一必具三。三即是一。毋得守语害圆诬罔圣意。若尔九界三因性。染了因性恶缘因。染恶不二是恶正因。岂唯局修。佛界三因性善缘。因性净了因。善净不二即善正因。此性善恶亦名性净性秽。或名理明理暗。或名常无常双寂之体。如请观音。或单名毒害。毒害即性恶。皆一体之异名也。随机利钝广略有异者。略则十界广则三千。故知善恶不出十界。十界性融互具成百界。界十如则成千如。假名一千。五阴一千国土一千。如此三千现前一念修恶之心。本来具足非造作而成。非相生而然。非相含而然。一念不在前。三千不在后。一念不少三千不多。须知情可破法不可破。执法成病亦须破。是则善恶净秽是法门理体。体本明净不断纤毫。是则断证迷悟。但约染净而论。往人无择法眼。情理不分药病不辨。才闻空中名遮一相不立。便作断灭而解假观名。照三千宛 然。定谓三千立法。若三谛俱遮。又如何立法耶。迷情须破。故用即空即假即中。达此一念修恶之心。即是三千妙境。修恶既即性恶。是理具三千。而此修恶便是妙事三千。但观理具俱破俱立俱是法界。自然摄得事用三千。三千皆实相相宛然。事理本融非头数法。不属所破宁非所显。故曰诸佛不断性恶。阐提不断性善。点此一意众滞自消。问曰阐提与佛断何等善恶。答阐提断修善尽修恶满足。诸佛断修恶尽修善满足。问修善修恶既是妙事。乃属所显何名所破。答修善恶即性善恶。无修善恶可论。斯是断义故。诸佛断修恶尽。阐提断修善尽。修善恶既即性善恶。修善恶何尝断。斯不断义。断与不断妙在其中。问阐提不断性善修善得起。诸佛不断性恶还起修恶否。答阐提不达性善为善所染。故修善得起。广治诸恶。诸佛能达于恶。故于恶自在恶不复起。广用诸恶化度众生。妙用无染名恶法门。虽无染碍之相。而有性具之相。博地但理名字。初闻观行未显。验体仍迷。六根似发。初住分见妙觉果成。究竟明显是则理须亲证。其相方彰。如曹公相隐解衣方见事可比知。如孙刘相显了然在目。又如全波为湿全湿为波。波相易识湿性难彰。如此事理宛有三用。只一事理三千即空性。了因即假性。缘因即中性。正因三谛若不性具即义 现代汉语译本： 好的。如果说‘定’是指三千立法，那么如果三谛（空、假、中）全部遮遣，又如何建立法则呢？迷惑的情感需要破除，所以要用‘即空、即假、即中’的道理。领悟到这一念修恶之心，就是三千妙境。修恶既然就是性恶，这就是理具三千。而这修恶便是妙事三千。只要观察理具，俱破俱立，俱是法界，自然就能摄得事用三千。三千皆是实相，彼此相貌宛然。事和理本来就是融合的，不是头数之法，不属于所破，难道不是所显吗？所以说，诸佛不断性恶，阐提（断善根的人）不断性善。点明这个意思，所有的滞碍自然消除。 有人问：‘阐提和佛断的是什么样的善恶？’ 回答说：‘阐提断尽修善，修恶圆满。诸佛断尽修恶，修善圆满。’ 有人问：‘修善修恶既然是妙事，那么属于所显，为什么又说是所破呢？’ 回答说：‘修善恶就是性善恶，没有修善恶可以讨论。这就是断的含义。所以，诸佛断尽修恶，阐提断尽修善。修善恶既然就是性善恶，修善恶又何尝断过？这就是不断的含义。断与不断，妙就在其中。’ 有人问：‘阐提不断性善，修善还能生起。诸佛不断性恶，还会生起修恶吗？’ 回答说：‘阐提不通达性善，被善所污染，所以修善还能生起，广泛地治理各种恶。诸佛能够通达恶的本性，所以在恶中自在，恶不再生起，广泛地运用各种恶来化度众生。这种妙用没有污染，称为恶法门。’虽然没有染碍的相，但是有性具的相。凡夫只是在理论上知道这些名字，刚开始听闻观行还没有显现，验证本体仍然迷惑，六根好像发狂一样。初住菩萨分证，到妙觉果位成就，究竟明显。所以说，理需要亲自证得，它的相才能彰显。就像曹操隐藏自己的相貌，解开衣服才能看见，这件事可以用来比喻。又像孙权和刘备的相貌，显而易见。又像整个波浪都是湿的，整个湿的都是波浪。波浪的相容易认识，湿的性质难以彰显。如此，事和理宛然具有三种作用。只是一事理，三千即是空性，了因就是假性，缘因就是中性，正因三谛如果不具有自性，那么就没有意义了。