Chinese
而破而立。亦名即遮即照。即照即遮。非遮非照而遮而照。说虽次第行在一时。若尔无理不立无情不破。岂与断无之空赖缘之假。出二边中同日而语耶。故曰。唯佛与佛乃能究尽。稻麻二乘恒沙菩萨。并不能知斯义少分。如此三千通依诸部的在法华。盖由昔经。一有兼带之过。二有隔偏之失。今经非但纯一无杂。复能开粗即妙。题称妙法。良在兹焉。是知用此绝待妙法为观体者。方譬日光不与暗共。此乃终穷究竟极说。是为佛祖正传心印。佛以是传之于迦叶。迦叶以是传之于阿难。乃至二十四代传之于师子比丘。师子遇难不得其传焉。是为金口祖承。皆见而知之者出付法传。或有前加六佛后添四祖。说偈付法。拈华微笑唱为教外别传经论无凭。人皆不许。洎汉明夜梦佛法流东至北齐之间。有慧文师。因探释论悟一心三智。横宗龙树推而上之。即二十四祖中第十三师。文师则闻而知之。以此授之南岳。南岳克证法华三昧获六根清净。传之于天台。天台灵岳亲承大苏。妙悟持因静。发证不由他故。用法华妙旨。结成三千绝待妙观。传之于章安。章安结集法藏传之于二威。威传左溪。左溪传之于荆溪。荆溪广作传记辅翼大义。昭如日星。复推而下之。皆见而知之者。一家教观光被四海。始则安史作难中因会昌废除。后因五代 兵火教藏灭绝。几至不传。螺溪访失。旧闻网罗天下。钱王遣使高丽日本。教观复还无行江浙。传至于四明。荆溪未记者记之。四三昧难行者悉行之。中兴此道。如大明在天不可掩也。此亦闻而知之者。故翰林梁敬之。谓之抗折百家超过诸说。员外柳子厚谓之去圣逾远。异端并起。唯天台大师为得其说。二贤者岂虚美而谄附之耶。诸宗既不知性具恶法。若论九界唯云性起。纵有说云圆家以性具为宗者。只知性具善也。不知性具恶故。虽云烦恼即菩提。生死即涅槃。鼠唧鸟空有言无旨。必须翻九界修恶。证佛界性善。以至直指人心见性成佛。即心是佛等。乃指真心成佛。非指妄心。故有人云。即心是佛。真心耶。妄心耶。答真心也。又有人云。修证即不无。染污即不得。此乃独标清净法身。以为教外别传之宗。拣云报化非真佛。亦非说法者。然大功大用非无报化。若解通报化即滞染污。缘非护念不能顿见法身。是皆不出但中之义。尚未能知佛界。但中性具三身岂能知九界三身耶。以善恶言之偏属性善。十界言之偏属佛界。真妄言之偏属于真。九识言之偏属真常净识。四教言之偏属别教。阴等十境言之属菩萨境。未离三障四魔。何名圆顿心印。故知诸师言即指真即真。非指妄即真。是则合云菩提即菩提。涅槃即涅槃也。既 现代汉语译本： 因兵火战乱，天台宗的教藏典籍几乎灭绝，传承几近断绝。后来螺溪法师四处寻访失落的典籍，立志搜罗天下遗失的教义。钱俶（钱王）派遣使者前往高丽和日本，寻求失传的教观，使得天台宗在无行法师的努力下于江浙一带复兴。此后，天台宗的教义传到了四明地区。荆溪湛然法师未曾记载的内容，由后人补记。天台宗的修行者努力实践四种三昧（常坐三昧、常行三昧、半行半坐三昧、非行非坐三昧），即使是难以修行的也努力实践，从而中兴了天台宗。这就像太阳高悬于天空，光明无法被遮蔽一样。这些都是通过听闻而了解到的。因此，翰林学士梁肃称赞天台宗的教义‘抗衡驳斥百家之说，超过了其他所有宗派’。员外郎柳宗元也说，其他宗派的教义‘离圣人的教义越来越远，各种异端邪说纷纷兴起，只有天台宗大师的教义才真正继承了圣人的思想’。这两位贤士难道会虚假地赞美和谄媚吗？ 其他宗派不知道‘性具恶法’的道理。如果谈论九法界，他们只说‘性起’。即使有人说圆教以‘性具’为宗旨，也只知道‘性具善’，而不知道‘性具恶’。因此，虽然他们也说‘烦恼即菩提，生死即涅槃’，但就像老鼠的吱吱叫和鸟儿的鸣叫一样，只有声音而没有实际意义。必须通过在九法界中修行恶法，才能证得佛界的性善，最终才能直指人心，见性成佛，达到‘即心是佛’的境界。这里的‘即心是佛’是指真心成佛，而不是指妄心。所以有人问：‘即心是佛’，是指真心还是妄心？回答是真心。又有人说：‘修行证悟是不可或缺的，但染污是绝对不能有的。’这只是单独标榜清净法身，作为教外别传的宗旨，并且认为报身和化身不是真佛，也不是说法者。然而，伟大的功用离不开报身和化身。如果理解报身和化身时执着于染污，那么因为没有护念，就不能立刻见到法身。这些都没有超出但中（但空）的含义，还不能了解佛界。如果不能了解但中性具的三身，又怎么能了解九法界的三身呢？如果用善恶来区分，就偏向于性善；如果用十法界来区分，就偏向于佛界；如果用真妄来区分，就偏向于真；如果用九识来区分，就偏向于真常净识；如果用四教来区分，就偏向于别教；如果用阴等十境来区分，就属于菩萨的境界。还没有脱离三障四魔，怎么能称为圆顿的心印呢？所以要知道，其他宗派的说法是指真即真，而不是指妄即真。因此，应该说菩提即菩提，涅槃即涅槃。 既
English
English version: Due to the ravages of war, the teachings and scriptures of the Tiantai school were almost completely destroyed, and the lineage was on the verge of extinction. Later, the monk Luoxi visited various places to search for the lost scriptures, determined to collect the lost doctrines of the world. Qian Chu (King Qian) sent envoys to Goryeo and Japan to seek the lost teachings of the Tiantai school, so that the Tiantai school was revived in the Jiangzhe area through the efforts of the monk Wuxing. Since then, the teachings of the Tiantai school have been passed on to the Siming area. The contents not recorded by Jingxi Zhanran were supplemented by later generations. The practitioners of the Tiantai school worked hard to practice the four samadhis (constant sitting samadhi, constant walking samadhi, half-walking and half-sitting samadhi, non-walking and non-sitting samadhi), even those that were difficult to practice, so as to revive the Tiantai school. This is like the sun hanging high in the sky, and its light cannot be obscured. These are all learned through hearing. Therefore, the Hanlin scholar Liang Su praised the teachings of the Tiantai school as 'confronting and refuting the theories of hundreds of schools, surpassing all other sects'. Yuanwai Lang Liu Zongyuan also said that the teachings of other sects are 'getting farther and farther away from the teachings of the saints, and various heresies are rising one after another. Only the teachings of the Tiantai master truly inherited the thoughts of the saints'. Would these two virtuous men falsely praise and flatter? Other sects do not know the principle of 'nature inherently possessing evil dharmas'. If they talk about the nine realms, they only say 'nature arises'. Even if someone says that the perfect teaching takes 'nature inherent' as its purpose, they only know 'nature inherently good' and do not know 'nature inherently evil'. Therefore, although they also say 'affliction is bodhi, samsara is nirvana', it is like the squeaking of mice and the chirping of birds, only sound without actual meaning. One must cultivate evil dharmas in the nine realms to prove the inherent goodness of the Buddha realm, and ultimately directly point to the human mind, see one's nature and become a Buddha, and reach the state of 'the mind is the Buddha'. The 'the mind is the Buddha' here refers to the true mind becoming a Buddha, not the deluded mind. So someone asked: 'The mind is the Buddha', does it refer to the true mind or the deluded mind? The answer is the true mind. Someone also said: 'Cultivation and realization are indispensable, but defilement is absolutely not allowed.' This only separately promotes the pure dharma body as the purpose of a separate transmission outside the teachings, and believes that the reward body and the transformation body are not true Buddhas, nor are they dharma speakers. However, great merit and great function cannot be separated from the reward body and the transformation body. If one understands the reward body and the transformation body while clinging to defilement, then because there is no protection and mindfulness, one cannot immediately see the dharma body. These do not go beyond the meaning of 'but emptiness', and cannot understand the Buddha realm. If one cannot understand the three bodies inherent in 'but emptiness', how can one understand the three bodies of the nine realms? If we distinguish with good and evil, we are biased towards inherent goodness; if we distinguish with the ten realms, we are biased towards the Buddha realm; if we distinguish with true and false, we are biased towards the true; if we distinguish with the nine consciousnesses, we are biased towards the true, constant, and pure consciousness; if we distinguish with the four teachings, we are biased towards the separate teaching; if we distinguish with the ten realms such as the skandhas, we belong to the realm of bodhisattvas. Without being free from the three obstacles and four demons, how can it be called the perfect and sudden mind seal? Therefore, one must know that the statements of other sects refer to the true as the true, not the deluded as the true. Therefore, it should be said that bodhi is bodhi, and nirvana is nirvana. Since --------------------------------------------------------------------------------
Chinese
非即阴而示。又无修发之相。偏指佛界真心一破一立。若非别教缘理断九推与何耶。又复不了性恶即佛性异名。烦恼心生死色。皆无佛性。烦恼心无佛性。故相宗谓定性二乘。极恶阐提不成佛。生死色无佛性故。彼性宗谓墙壁瓦砾不成佛。须破九界烦恼生死修恶。显佛界性善佛性故。但知果地融通。不了因心本具。若尔非但无情无性有情亦无。何者须约真如心说唯心。则成遮那有佛性真常色。说唯色则成寂光有佛性。何关有情烦恼心无情生死色耶。具如金錍中说。问有人云。南岳天台令依三谛之理修三止三观。教义虽是圆妙。然其趣入门户次第。亦只是高僧所修四禅八定。诸禅行相唯达磨所传顿同佛体。今此所明何相反耶。答良由他人见今家。立第六识为所观阴境。乃谓权教所诠。观第九识方同佛体。如斯指斥谬之甚矣。前虽已辨今更评之。若论境者唯尚近要。即以第六识心。以为所观之境。知妙三识未尝暂离一见一思。虽唯一识未尝不以三识为观。未尝不以三识为境。若直以此心缘于佛界实相理者。如用蕅丝悬山徒增分别绝念无由。何者。此第六识既是见思熏起。能起忻厌分别作善恶因。即是修恶体。此修恶即是性恶。是为能观观法。复是所显法门。故荆溪云。忽都未闻性恶之名。安能信有性德之行。以由修恶即性 现代汉语译本 并非说阴（蕴，五蕴之一）之外另有所示现。又没有断除烦恼的表相。偏执地认为佛界的真心一破一立。如果不是别教依循真理来断除九界（九法界，指地狱、饿鬼、畜生、阿修罗、人、天、声闻、缘觉、菩萨）的惑业，又该如何解释呢？又不能明白性恶（本性中的恶）就是佛性的别名。认为烦恼心和生死之色都没有佛性。因为烦恼心没有佛性，所以相宗（唯识宗）认为定性二乘（声闻、缘觉）和极恶阐提（断善根的人）不能成佛。因为生死之色没有佛性，所以他们认为墙壁瓦砾不能成佛。必须破除九界的烦恼生死等恶，才能显现佛界的性善佛性。只知道果地（成佛的境界）的融通，却不明白因心（修行时的心）本自具足。如果这样，不仅无情之物没有佛性，有情众生也没有佛性了。为什么要依循真如心来说唯心（一切唯心造），才能成就遮那（毗卢遮那佛）有佛性真常之色？如果说唯色，才能成就寂光（常寂光净土）有佛性？这和有情众生的烦恼心、无情之物的生死之色有什么关系呢？具体内容如《金錍论》中所说。 问：有人说，南岳天台宗令人依循三谛（空、假、中）之理修习三止（体真止、方便随缘止、息二边分别止）三观（空观、假观、中观）。教义虽然圆融玄妙，但其入门的次第，也只是高僧所修的四禅八定。各种禅定的行相只有达磨（菩提达摩）所传的顿悟法门才与佛的本体相同。现在这里所阐明的又有什么相反之处呢？ 答：这是因为别人看到现在天台宗立第六识（意识）为所观的阴境，就认为是权教（方便之教）所诠释的。认为观第九识（阿摩罗识）才与佛的本体相同。这样的指责实在太荒谬了。前面已经辨析过，现在再评论一下。如果论及所观之境，最重要的是切近而扼要。就以第六识心作为所观之境，要知道妙三识（法身、报身、应身）未曾须臾离开一见一思。虽然只是一识，却未尝不以三识为观，未尝不以三识为境。如果直接以此心缘于佛界实相之理，就像用藕丝悬挂山岳，只会徒增分别，绝念无从谈起。为什么呢？因为这第六识既然是见思（见惑、思惑）熏习而生起，能生起欣厌（欣喜、厌恶）分别，造作善恶之因，这就是修恶之体。这修恶就是性恶，是为能观之观法，又是所显之法门。所以荆溪（湛然）说：‘如果从来没有听闻过性恶之名，又怎么能相信有性德之行呢？’因为修恶就是性恶。