Chinese
极无自性心十缘生句。即摄花严般若种种不思议境界皆入此中。如说如实知自心名一切种智。则佛性一乘如来秘藏皆入此中（文）安然解云。此中佛性即涅槃经。一乘即法花。秘藏即真言。明知天台既当如实知自心句对于花严般若等经。即第四重甚深大教。弘法大师何以花严极无自性置于法花纯圆之上。答。会此多义。其一义云。大师专依彼大日经住心品中心续生次第浅深分明义。约彼三劫始终建立唯蕴无我以上六心。今所出难具缘品文一行禅师解彼经文通达三乘一句之内。私分四重差别之义。此疏主义立。彼经文次第。为其证据。非其论敌。况住心品文中既云。胜上大乘句心续生之相（文）建立次第既有其理。彼具缘品通达三乘一句之中。于经现文浅深未显。况疏文云。又此经宗横统一切佛教。何必立于浅深次第。问。彼经通达三乘一句尤可判于浅深之义。疏文既云。通达三乘者。谓于大小乘三藏教中善其文义（文）加之四句次第分明。小乘为初。三乘为二。以极无自性为其第三。如实知自心最后立之。然何非是次第之证。答。初之二句浅深可尔。第三第四何必次第。其所以者住心品经云。秘密主云何菩提。谓如实知自心。秘密主是阿耨菩提。乃至彼法少分无有可得。何以故虚空相是菩提。乃至云。诸法无相谓虚空 现代汉语译本： ‘极无自性心十缘生句’，即包含了《华严经》、《般若经》种种不可思议的境界。例如，经中说‘如实知自心’名为一切种智，那么佛性、一乘、如来秘藏都包含在其中（文）。安然的解释是，此中的佛性即指《涅槃经》，一乘指《法华经》，秘藏指真言。由此可知，天台宗既然将‘如实知自心’一句对应于《华严经》、《般若经》等经典，那就是第四重甚深大教。弘法大师为何将《华严经》的‘极无自性’置于《法华经》的纯圆之上？ 答：为了会通这多重含义，其中一种解释是，大师专门依据《大日经·住心品》中，关于心续生次第浅深分明的意义。根据三劫的始终，建立了唯蕴无我以上的六心。现在所提出的疑问，是根据《具缘品》的文句，一行禅师解释该经文时，在通达三乘的一句之内，私自分为四重差别的意义。此疏的要旨在于确立该经文的次第，作为其证据，而不是与其论敌对立。况且《住心品》文中已经说，‘胜上大乘句心续生之相’（文），既然建立次第有其道理，那么《具缘品》通达三乘的一句之中，对于经文的显现浅深并不明显。况且疏文中说，‘又此经宗横统一切佛教’，何必立于浅深次第？ 问：该经通达三乘一句，尤其可以判别浅深的意义。疏文中说，‘通达三乘者，谓于大小乘三藏教中善其文义’（文），加上四句次第分明，小乘为初，三乘为二，以极无自性为其第三，如实知自心最后立之。那么为何不是次第的证据？ 答：最初的两句浅深可以这样认为，但第三句和第四句为何一定是次第呢？其原因在于《住心品》经中说：‘秘密主，云何菩提？谓如实知自心。’秘密主是阿訇菩提，乃至彼法少分无有可得。何以故？虚空相是菩提。乃至云：诸法无相谓虚空。
English
English version: ‘The phrase ‘utterly without self-nature, the arising of mind from ten conditions’ encompasses the inconceivable realms of the Avatamsaka Sutra (Flower Garland Sutra) and the Prajna Sutras (Perfection of Wisdom Sutras). For example, it is said that ‘truly knowing one's own mind’ is called omniscience (sarvajna). Thus, Buddha-nature (Buddha-dhatu), the One Vehicle (Ekayana), and the Tathagata's secret treasury (Tathagatagarbha) are all included within it (text). Annen explains that the Buddha-nature here refers to the Nirvana Sutra, the One Vehicle refers to the Lotus Sutra (Saddharma Pundarika Sutra), and the secret treasury refers to mantra (true words). It is clear that since the Tendai school equates the phrase ‘truly knowing one's own mind’ with the Avatamsaka Sutra, Prajna Sutras, etc., it is the fourth level of profound teaching. Why does Kobo Daishi (弘法大师) place the ‘utterly without self-nature’ of the Avatamsaka Sutra above the pure and perfect of the Lotus Sutra? Answer: To reconcile these multiple meanings, one explanation is that the Daishi specifically relies on the meaning of the clear distinction between the shallow and deep order of the arising of mind in the ‘Dwelling-Mind Chapter’ (住心品) of the Mahavairocana Sutra (大日经). Based on the beginning and end of the three kalpas (三劫), he establishes the six minds above the aggregates-only and no-self. The question now raised is based on the passage from the ‘Chapter on Conditions’ (具缘品), where Ichigyo Zenji (一行禅师) interprets the sutra passage, privately dividing the meaning into four levels of difference within the phrase ‘penetrating the Three Vehicles’ (三乘). The main point of this commentary is to establish the order of that sutra passage as its evidence, not to oppose its opponents. Moreover, the ‘Dwelling-Mind Chapter’ already says, ‘the aspect of the arising of mind in the supreme Great Vehicle’ (text). Since there is reason for establishing the order, the manifestation of the shallow and deep meaning of the sutra text is not clear within the phrase ‘penetrating the Three Vehicles’ in the ‘Chapter on Conditions’. Furthermore, the commentary says, ‘Moreover, this sutra's doctrine horizontally governs all of Buddhism’, why must it be established in a shallow and deep order? Question: The phrase ‘penetrating the Three Vehicles’ in that sutra can especially be judged for its shallow and deep meaning. The commentary says, ‘Those who penetrate the Three Vehicles are skilled in the meaning of the texts in the Tripitaka (三藏) of the Small and Great Vehicles’ (text), and with the four phrases clearly distinguished in order, the Small Vehicle (Hinayana) is first, the Three Vehicles are second, ‘utterly without self-nature’ is third, and ‘truly knowing one's own mind’ is established last. So why is it not evidence of order? Answer: The shallow and deep meaning of the first two phrases can be considered in that way, but why must the third and fourth phrases necessarily be in order? The reason is that the ‘Dwelling-Mind Chapter’ says: ‘Secret Lord (Vajrapani), what is Bodhi (菩提)? It is truly knowing one's own mind.’ Secret Lord is Anuttara-samyak-sambodhi (阿訇菩提), and even a small part of that dharma cannot be obtained. Why? The aspect of emptiness (虚空相) is Bodhi. And it says: The absence of characteristics in all dharmas is called emptiness. --------------------------------------------------------------------------------
Chinese
相。结云。此菩萨菩提心门名初法明道（文）又经说。彼第三劫云。所谓空性离于根境。无相无境界越诸戏论。等虚空无边。一切法位此相续生离有为无为界。离诸造作。离眼耳鼻舌身意（巳上当一道无为心）极无自性心生（以此一句属为花严）疏云。行者初观空性时。觉一切法皆入心之实际。下不见众生可度。上不见诸佛可求。尔时万行休息。谓为究竟。若住此者即退堕二乘地。不进得上菩萨地。名为法爱生。亦名无记心。然以菩提心势力及如来加持力（乃至）以蒙佛教授。故转生极无自性心（文）又六无畏中第六一切法自性平等无畏。即是一道无为心苏息处也。此后建立十缘生句。即极无自性缘起之道理。是修真言门观察所行也。既第三句云极无自性心十缘生句。故何定判劣于一道无为心如实知自心（此一义了）又义如实知自心名一切种智。此句如何属法花宗。觉苑师云。佛性者涅槃经。一乘者胜鬘如来。秘藏者如来藏经也。此师不云是当法花。异域人师判属如此。又此宗古德云。佛性一乘如来秘藏。皆是判属真言本分。所以以彼三昧耶戒名为佛性无漏之戒。金刚一乘如来秘藏。皆是真言本教之名。智证大师指归之中。佛性一乘如来秘藏通是法花涅槃真言。如是定判不可一途。问。此义之中自宗古德皆属真言。其 相。结云。此菩萨菩提心门名初法明道（文）：相，总结来说，这位菩萨的菩提心门名为初法明道。（文，指引文）。 又经说。彼第三劫云。所谓空性离于根境。无相无境界越诸戏论。等虚空无边。一切法位此相续生离有为无为界。离诸造作。离眼耳鼻舌身意（巳上当一道无为心）：经中又说，在第三劫时，所谓的空性是脱离根（眼耳鼻舌身意）和境（色声香味触法）的。它没有形象，没有境界，超越一切戏论，等同虚空般无边无际。一切法安住于此，相续生起，脱离有为和无为的界限，脱离一切造作。脱离眼、耳、鼻、舌、身、意（以上应当理解为一道无为心）。 极无自性心生（以此一句属为花严）疏云。行者初观空性时。觉一切法皆入心之实际。下不见众生可度。上不见诸佛可求。尔时万行休息。谓为究竟。若住此者即退堕二乘地。不进得上菩萨地。名为法爱生。亦名无记心。然以菩提心势力及如来加持力（乃至）以蒙佛教授。故转生极无自性心（文）：极无自性的心生起（这句话属于《华严经》）。疏中说，修行者最初观空性时，觉悟一切法都进入了心的实际。向下看不到有众生可度，向上看不到有诸佛可求。这时，所有的修行都停止了，认为这就是究竟。如果安住于此，就会退堕到二乘（声闻、缘觉）的境界，不能前进到菩萨的境界，这叫做‘法爱’产生，也叫做‘无记心’。然而，凭借菩提心的力量以及如来的加持力（乃至）蒙受佛的教导，因此转生为极无自性的心（文）。 又六无畏中第六一切法自性平等无畏。即是一道无为心苏息处也。此后建立十缘生句。即极无自性缘起之道理。是修真言门观察所行也。既第三句云极无自性心十缘生句。故何定判劣于一道无为心如实知自心（此一义了）：在六无畏中，第六种‘一切法自性平等无畏’，就是一道无为心休息的地方。此后建立十缘生句，就是极无自性缘起的道理，这是修习真言门所要观察和实践的。既然第三句说‘极无自性心十缘生句’，那么为什么一定判断它比一道无为心如实知自心要差呢（这个道理明白了）。 又义如实知自心名一切种智。此句如何属法花宗。觉苑师云。佛性者涅槃经。一乘者胜鬘如来。秘藏者如来藏经也。此师不云是当法花。异域人师判属如此。又此宗古德云。佛性一乘如来秘藏。皆是判属真言本分。所以以彼三昧耶戒名为佛性无漏之戒。金刚一乘如来秘藏。皆是真言本教之名。智证大师指归之中。佛性一乘如来秘藏通是法花涅槃真言。如是定判不可一途。问。此义之中自宗古德皆属真言。其：另外，如实知自心名为一切种智。这句话怎么会属于法华宗呢？觉苑师说，‘佛性’出自《涅槃经》，‘一乘’出自《胜鬘经》，‘秘藏’出自《如来藏经》。这位觉苑师没有说是属于法华宗。其他地方的法师是这样判定的。而且这个宗派的古德说，佛性、一乘、如来秘藏，都是判属于真言宗的本分。所以用他们的三昧耶戒命名为佛性无漏之戒。金刚、一乘、如来秘藏，都是真言本教的名称。智证大师的《指归》中说，佛性、一乘、如来秘藏，都通于法华、涅槃、真言。这样确定地判断，不能只走一条路。问：在这个意义中，本宗的古德都认为是属于真言宗的，那么...
English
相。结云。此菩萨菩提心门名初法明道（文）：'Xiang'. Concluding, it says, 'This Bodhisattva's Bodhicitta gate is named the Initial Dharma Illuminating Path.' (Wen: referring to the textual reference). 又经说。彼第三劫云。所谓空性离于根境。无相无境界越诸戏论。等虚空无边。一切法位此相续生离有为无为界。离诸造作。离眼耳鼻舌身意（巳上当一道无为心）：Furthermore, the sutra says, 'In that third kalpa, so-called emptiness is separate from the roots (eye, ear, nose, tongue, body, and mind) and objects (form, sound, smell, taste, touch, and dharma). It is without form, without boundary, transcending all conceptual constructs, equal to the boundless void. All dharmas abide in this, arising in continuity, separate from the realms of conditioned and unconditioned, separate from all fabrications. Separate from eye, ear, nose, tongue, body, and mind (the above should be understood as the one path of unconditioned mind).' 极无自性心生（以此一句属为花严）疏云。行者初观空性时。觉一切法皆入心之实际。下不见众生可度。上不见诸佛可求。尔时万行休息。谓为究竟。若住此者即退堕二乘地。不进得上菩萨地。名为法爱生。亦名无记心。然以菩提心势力及如来加持力（乃至）以蒙佛教授。故转生极无自性心（文）：'The mind of ultimate non-self-nature arises' (this sentence belongs to the 'Avatamsaka Sutra' (Huayan Jing)). The commentary says, 'When a practitioner initially contemplates emptiness, they realize that all dharmas enter the reality of the mind. Below, they do not see sentient beings to be liberated; above, they do not see Buddhas to be sought. At that time, all practices cease, and this is considered ultimate. If one abides in this, they will regress to the level of the Two Vehicles (Shravaka and Pratyekabuddha), unable to advance to the level of a Bodhisattva. This is called the arising of 'dharma-love', also called 'undetermined mind'. However, through the power of Bodhicitta and the blessings of the Tathagata (and even) receiving the Buddha's teachings, one transforms and generates the mind of ultimate non-self-nature (Wen).' 又六无畏中第六一切法自性平等无畏。即是一道无为心苏息处也。此后建立十缘生句。即极无自性缘起之道理。是修真言门观察所行也。既第三句云极无自性心十缘生句。故何定判劣于一道无为心如实知自心（此一义了）：'Furthermore, among the six fearlessnesses, the sixth, 'fearlessness regarding the equality of the self-nature of all dharmas,' is precisely the place of rest for the one path of unconditioned mind. Following this, the ten verses of dependent origination are established, which is the principle of the arising of ultimate non-self-nature. This is what is observed and practiced in the practice of the Mantra path (Mantrayana). Since the third verse says 'the ten verses of dependent origination of the mind of ultimate non-self-nature,' why is it definitively judged to be inferior to the one path of unconditioned mind that truly knows its own mind (this meaning is understood).' 又义如实知自心名一切种智。此句如何属法花宗。觉苑师云。佛性者涅槃经。一乘者胜鬘如来。秘藏者如来藏经也。此师不云是当法花。异域人师判属如此。又此宗古德云。佛性一乘如来秘藏。皆是判属真言本分。所以以彼三昧耶戒名为佛性无漏之戒。金刚一乘如来秘藏。皆是真言本教之名。智证大师指归之中。佛性一乘如来秘藏通是法花涅槃真言。如是定判不可一途。问。此义之中自宗古德皆属真言。其：'Moreover, the meaning of truly knowing one's own mind is called 'Omniscience' (Sarvajnata). How does this sentence belong to the Lotus school (Fahua Zong)? Master Jueyuan said, 'Buddha-nature' comes from the 'Nirvana Sutra' (Nirvana Jing), 'One Vehicle' comes from the 'Shrimala Sutra' (Shengman Jing), and 'Secret Treasury' comes from the 'Tathagatagarbha Sutra' (Rulaizang Jing). This Master Jueyuan did not say that it belongs to the Lotus school. Teachers from other regions judged it to belong to it. Furthermore, the ancient masters of this school said that Buddha-nature, One Vehicle, and the Secret Treasury are all judged to belong to the inherent part of the Mantra school. Therefore, their Samaya vows are named the vows of Buddha-nature without outflows. Vajra, One Vehicle, and the Secret Treasury are all names of the fundamental teachings of the Mantra school. In Master Chisho's 'Directives', Buddha-nature, One Vehicle, and the Secret Treasury all connect to the Lotus, Nirvana, and Mantra schools. Such a definitive judgment cannot be one-sided. Question: In this meaning, the ancient masters of our school all consider it to belong to the Mantra school, then...' --------------------------------------------------------------------------------