Chinese
义未审。上来四重义皆可属显宗。述如实知第四重后别更释云。复次真言门乘三密印等。所以以之可为宗义。何夺如实知自心句可为自宗义相差别。又大师既以如实知自心为一道无为住心之异名。所以不可判属自宗。答。所言如实知自心等乘上来文对辨显密。为诠显彼真言实理。复次真言门已下者。绝待别说本宗义相。至云一道无为住心异名之难。于此如实知自心中可有初心究竟二位。亦有随分究极差别。彼天台宗所立佛果望于此宗。既始入于菩提为因初法明道。是故许为一道无为住心异名。虽然此佛非是究竟。于种因海中施设佛果故（又一义了）又义于彼如实知自心中。亦如上义可有随分究竟二途。言随分者。如经云。此菩萨菩提心门名初法明道（文）谈其究竟。即可最上圆满究竟如实知自心源证处。于如来秘藏亦可有二途。显教诸经皆说三德秘藏之名。虽是秘藏不如此宗无尽庄严三秘密藏。然则如实知自心中。一句之下可收显密二途之义。于彼极无自性心中。十缘生句偏存缘起无自性义。只是普贤因人境界。若依此义。今此极无自性住心是虽深。于一道无为初法明道。非果分故。或列如实知自心前。此有何失。但此大师十住心义。作证一道无为。行者于自证得初法明道。起此自谓究竟法爱。蒙佛惊觉。其时转生极 现代汉语译本： 对以上含义尚不明确。前面所说的四重含义都可以归属于显宗。在阐述‘如实知’（Yathābhūta-jñāna，如实地知晓事物本来的样子）的第四重含义之后，又特别解释说：‘此外，真言门（Mantrayāna，密宗）凭借三密印（tri-guhya-mudrā，身语意三密的印契）等。’因此，可以用它作为宗义。那么，如何区分‘如实知自心’这句话可以作为本宗的宗义的差别呢？而且，大师既然将‘如实知自心’作为‘一道无为住心’（eka-anāsrava-citta-sthiti，安住于无为之心的唯一道路）的异名，为什么不能判定它属于本宗呢？ 回答：所说的‘如实知自心’等，是根据上文对显宗和密宗的辨析，为了诠释显宗和密宗所诠释的真言的真实道理。‘此外，真言门以下’，是绝对待（nirapekṣa，不依赖于其他事物）地特别说明本宗的宗义。至于说到‘一道无为住心异名’的疑问，在这‘如实知自心’中，可以有初心和究竟二个阶段，也有随分和究竟的差别。天台宗所建立的佛果，相对于本宗来说，只是开始进入菩提（bodhi，觉悟）的作为因的‘初法明道’（prathama-dharma-lokamārga，最初的照亮道路之法）。因此，可以认为是‘一道无为住心’的异名。虽然如此，这个佛并非是究竟的，只是在种因海中施设佛果的缘故（又是一种含义了）。 另一种含义是，在那‘如实知自心’中，也如上面的含义一样，可以有随分和究竟两种途径。所说的随分，如经中所说：‘此菩萨菩提心门名为初法明道’（文）。谈到它的究竟，就可以说是最上圆满究竟的‘如实知自心源证处’（yathābhūta-citta-svabhāva-adhigama-sthāna，如实知自心本性的证悟之处）。在如来秘藏（Tathāgata-guhyakāya，如来的秘密身）中，也可以有二种途径。显教的诸经都说三德秘藏（tri-guṇa-guhyakāya，三德的秘密身）之名，虽然是秘藏，但不如本宗无尽庄严的三秘密藏。既然如此，‘如实知自心’一句之下，可以包含显宗和密宗两种途径的含义。在那‘极无自性心’（atyanta-niḥsvabhāva-citta，完全没有自性的心）中，十缘生句（daśa-pratītyasamutpāda-vākya，十缘起句）偏重于缘起无自性的含义，只是普贤（Samantabhadra）因人的境界。如果按照这个含义，那么现在这个‘极无自性住心’虽然深奥，但对于‘一道无为初法明道’来说，不是果位，或者排列在‘如实知自心’之前，这有什么过失呢？ 但是，这位大师的十住心义（daśa-citta-sthiti-artha，十种心住的意义），作为证得‘一道无为’，行者在自己证得‘初法明道’时，产生这种自认为是究竟的法爱（dharma-rāga，对法的贪爱），被佛惊醒觉悟，那时转生到极乐世界。
English
English version: The meaning is not yet understood. The fourfold meanings mentioned above can all be attributed to the Exoteric School (Śrāvakayāna). After explaining the fourth meaning of 'Yathābhūta-jñāna' (knowing things as they really are), it is further explained separately: 'Furthermore, the Mantrayāna (Tantric School) relies on the three secret seals (tri-guhya-mudrā, the seals of body, speech, and mind).’ Therefore, it can be used as the doctrine. Then, how can we distinguish the difference that the phrase 'knowing one's own mind as it really is' can be used as the doctrine of this school? Moreover, since the master regards 'knowing one's own mind as it really is' as a different name for 'eka-anāsrava-citta-sthiti' (the one and only path of dwelling in the unconditioned mind), why can't it be judged as belonging to this school? Answer: The so-called 'knowing one's own mind as it really is' and so on, is based on the above analysis of the Exoteric and Esoteric Schools, in order to interpret the true principles of the mantras (mantra) that the Exoteric and Esoteric Schools explain. 'Furthermore, from the Mantrayāna onwards' is an absolute (nirapekṣa, not dependent on other things) and special explanation of the doctrine of this school. As for the question of 'a different name for the one and only path of dwelling in the unconditioned mind', in this 'knowing one's own mind as it really is', there can be two stages: the initial stage and the ultimate stage, and there are also differences between the partial and the ultimate. The Buddha-fruit (Buddha-phala) established by the Tiantai School (Tiantai zong), in relation to this school, is only the 'prathama-dharma-lokamārga' (the initial illuminating path of Dharma) as the cause of entering Bodhi (enlightenment). Therefore, it can be regarded as a different name for 'the one and only path of dwelling in the unconditioned mind'. Even so, this Buddha is not the ultimate, but only the establishment of the Buddha-fruit in the sea of planting causes (hetu) (this is another meaning). Another meaning is that in that 'knowing one's own mind as it really is', just like the meaning above, there can be two paths: partial and ultimate. The so-called partial, as the sutra says: 'This Bodhisattva's (bodhisattva) Bodhi-mind (bodhicitta) gate is called the initial illuminating path of Dharma' (text). Speaking of its ultimate, it can be said to be the most supreme, perfect, and ultimate 'yathābhūta-citta-svabhāva-adhigama-sthāna' (the place of realizing the nature of knowing one's own mind as it really is). In the Tathāgata-guhyakāya (the secret body of the Tathagata), there can also be two paths. The sutras of the Exoteric School all speak of the name of the tri-guṇa-guhyakāya (the secret body of the three virtues), although it is a secret treasure, it is not as good as the endless and solemn three secret treasures of this school. Since this is the case, under the phrase 'knowing one's own mind as it really is', it can contain the meanings of both the Exoteric and Esoteric Schools. In that 'atyanta-niḥsvabhāva-citta' (mind with absolutely no self-nature), the daśa-pratītyasamutpāda-vākya (ten sentences of dependent origination) emphasizes the meaning of dependent origination without self-nature, which is only the realm of Samantabhadra (Universal Worthy Bodhisattva). If according to this meaning, then this 'dwelling in the mind with absolutely no self-nature' is profound, but for the 'one and only path of dwelling in the unconditioned mind', it is not the fruit position, or it is arranged before 'knowing one's own mind as it really is', what is the fault? However, the ten citta-sthiti-artha (meanings of the ten abidings of the mind) of this master, as proof of attaining the 'one and only path of dwelling in the unconditioned', when the practitioner attains the 'initial illuminating path of Dharma' himself, he generates this dharma-rāga (attachment to the Dharma) that he considers to be ultimate, and is awakened by the Buddha, and then is reborn in the Pure Land. --------------------------------------------------------------------------------
Chinese
无自性进趣之心。是故以此极无自性立于一道无为心后。然则谈彼因分诸宗。极无自性虽为至极。若对果海如实知自心本源处亦有浅义。然天台宗所属如实知自心者。净菩提心初法明道。此心尚是法爱生位名无记心。仍不可云胜于花严（又一义了）又义一行禅师。正是弘景律师之弟子。灌顶和尚之孙弟也。相传天台法花宗义。纵虽以法花判深于花严。是可明党本宗所习。何必成于浅深诚证。所以依经通达三乘一句之文如此分别。是疏家意于彼经文未显二种住心浅深。于住心品本经之文。以极无自性为显教至极。文证分明不须狐疑。 问。以一道无为心判属法花宗。以之为法爱生位证据何在。答。大日经云。空性离于根境。无相无境界越诸戏论。等虚空无边。一切佛法依此相续生。离有为无为界。离诸造作。离眼耳鼻舌身意。极无自性心生。秘密主如是初心佛说成佛因。故于业烦恼解脱而业烦恼具依（文）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（乃至）名为法爱生。亦名无记心也。以蒙诸佛教授。故转生极无自性心（等）此等文证。问。今此法爱生之位分全非圆宗极果之佛。只是第八地菩萨蒙诸佛七度劝之义相也。尔何以因人之法爱判果佛之未极 现代汉语译本 无自性进趣之心。因此，将这极无自性立于一道无为心之后。然而，谈论各宗派的因分，极无自性虽然是至极之境，但若对照果海，如实知自心本源之处，也有浅显之义。然而，天台宗所说的如实知自心者，即净菩提心初法明道。此心尚处于法爱生位，名为无记心。仍然不能说胜过华严宗（又一义了）。又义一行禅师，正是弘景律师的弟子，灌顶和尚的孙弟。相传天台法华宗义，纵然以法华判为深于华严，这可以明白是党同本宗所习，何必成就于浅深的诚证。所以依据经文通达三乘一句之文如此分别，是疏家的意思，在于彼经文未显现两种住心的浅深。在住心品本经的经文里，以极无自性为显教的至极，文证分明，不须怀疑。 问：以一道无为心判属法华宗，以之为法爱生位的证据在哪里？答：《大日经》云：‘空性离于根境，无相无境界，越诸戏论，等虚空无边。一切佛法依此相续生，离有为无为界，离诸造作，离眼耳鼻舌身意，极无自性心生。秘密主，如是初心佛说成佛因。’故于业烦恼解脱而业烦恼具依（文）。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（乃至）名为法爱生，亦名无记心也。以蒙诸佛教授，故转生极无自性心（等）。’此等文证。问：如今这法爱生之位分，全非圆宗极果之佛，只是第八地菩萨蒙诸佛七度劝之义相。你为何以因地之法爱，判果佛之未极？
English
English version The mind that progresses without inherent existence (Skt: svabhāva-śūnya). Therefore, this utterly non-inherent nature is established after the one path of non-action mind (Skt: eka-mārga-anabhisaṃskāra-citta). However, when discussing the causal divisions of various schools, although utter non-inherent nature is the ultimate, if compared to the ocean of fruition (Skt: phala-samudra), truly knowing the original source of one's own mind also has a shallow meaning. However, those who, according to the Tiantai (Tendai) school, truly know their own mind, namely the pure Bodhi mind (Skt: bodhicitta), the initial Dharma (Skt: dharma) illuminating the path, this mind is still in the position of Dharma-love arising, called the mind of non-cognition (Skt: avyākṛta-citta). It still cannot be said to be superior to the Huayan (Kegon) school (another meaning is understood). Furthermore, the monk Yi Xing (Ichigyō) was precisely a disciple of the Vinaya master Hongjing and a grandson of the Upadhyaya Guanding. It is traditionally said that the Tiantai Lotus school's doctrine, even if it judges the Lotus Sutra (Skt: Saddharma Puṇḍarīka Sūtra) to be deeper than the Huayan, it can be understood as being partial to what is practiced in one's own school. Why must one establish the truth of depth and shallowness? Therefore, relying on the sutra's statement of understanding the one sentence of the Three Vehicles (Skt: triyāna) in this way is the commentator's intention, in that the sutra text does not reveal the depth and shallowness of the two types of abiding mind. In the chapter on abiding mind in the original sutra text, utter non-inherent nature is taken as the ultimate of the exoteric teaching. The textual evidence is clear and there is no need for doubt. Question: Where is the evidence for judging the one path of non-action mind to belong to the Lotus school and taking it as the position of Dharma-love arising? Answer: The Mahavairocana Sutra (Skt: Mahāvairocana-sūtra) says: 'Emptiness is separate from the roots and objects, without characteristics, without boundaries, transcending all playful discussions, equal to space, boundless. All Buddha-dharmas arise continuously relying on this, separate from the realms of conditioned and unconditioned, separate from all fabrications, separate from eye, ear, nose, tongue, body, and mind, the mind of utter non-inherent nature arises. Secret Lord (Skt: Guhyapati), thus the Buddha said that the initial mind is the cause of becoming a Buddha.' Therefore, one is liberated from karma and afflictions, yet karma and afflictions are fully relied upon (text). The commentary says: 'When a practitioner initially contemplates emptiness, he realizes that all dharmas enter the reality of the mind, below he does not see sentient beings to be liberated, above he does not see Buddhas to be sought, at that time all myriad practices cease, which is called ultimate (and so on), called Dharma-love arising, also called the mind of non-cognition. Because he receives the teachings of all Buddhas, he is transformed and gives rise to the mind of utter non-inherent nature (etc.).' These are the textual evidences. Question: Now, this position of Dharma-love arising is entirely not the Buddha of the ultimate fruition of the perfect school, it is merely the meaning of the eighth-ground Bodhisattva (Skt: aṣṭamī-bhūmi) being advised seven times by all Buddhas. Why do you judge the un-ultimacy of the fruition Buddha based on the Dharma-love of the causal ground? --------------------------------------------------------------------------------