Chinese
。何况于第八地蒙诸佛七度劝之事。宗意或名别义通之十地。或是别教教道之意。于此圆教初住以上断法界品无明之惑。显于我性中道极理论其实处。不可思议障习永尽深智现前。自然流入萨波若海。因位尚以不可思议。况于果佛何起法爱。答。彼宗圆教虽知百界千如三千性相一心三观圆融极理。未说三密四种曼荼六大无碍自觉圣智修证法门。只知真理离有为无为界。觉一切法皆入心之实际。全隔无尽庄严现觉甚深究极境界。以之谓为究竟证处。所以犹是法爱生位。只所作证。唯是一分理法身也。未知五相成身仪式。所以彼宗传教慈觉智证大师皆以真言而为究竟。今作此难。甚以非据。问。此大师等虽以真言而为究竟。比对法花无论浅深。共圆教摄。法之甚深莫过于彼超八之圆。超八之圆旨穷法花。若尔有何殊胜义门。别作一途真言秘密最上乘教。答。于理之圆实亦可然。证于一道无为理故。智成菩提显不及密。不说五相成身等故。问。天台祖师皆习真言。传教慈觉智证安然皆搜两部宗之奥藏。各穷秘密教之源底。悉沐五部灌顶智水。同受觉王传法印玺。虽然判于一乘实义。甚深无过真如一理。然今何故立智法身最上之义。答。大师于此立横竖义。若横平等智智无差。若竖差别诸乘浅深。今天台宗诸祖师等就理一门混 现代汉语译本：更何况是第八地菩萨还需要诸佛七次劝请才能继续修行呢？宗门之意或者说是别义通达的十地（菩萨修行的十个阶段）。或者是别教教道的含义。在此圆教（佛教的一种教义）初住以上的菩萨，断除了法界品（对宇宙万法的分类）的无明之惑，显现了我性（本性）中道（不偏不倚的真理）的极理论，达到了不可思议的障习永尽深智现前的境界，自然流入萨波若海（一切智慧之海，即佛的智慧）。因位（修行位）尚且不可思议，更何况是果佛（证得佛果的佛）呢？怎么还会生起对法的贪爱呢？ 答：彼宗（指天台宗）的圆教虽然知道百界千如（宇宙万法的多样性），三千性相（宇宙万法的本质和现象），一心三观（一心观空、假、中三谛）的圆融极理，但没有宣说三密（身、口、意三密相应）四种曼荼罗（坛城，象征宇宙的结构）六大无碍（地、水、火、风、空、识六大互相融合，没有障碍）自觉圣智（通过自身觉悟获得的智慧）的修证法门。只知道真理离开了有为（因缘和合的事物）无为（不依赖因缘的事物）的界限，觉悟一切法都进入了心之实际（真如实相）。完全隔绝了无尽庄严现觉甚深究极的境界。把这称为究竟证处。所以仍然是法爱生起的阶段。所作所证，只是一分理法身（证悟部分真理的法身）。不知道五相成身（通过五种观想成就佛身）的仪式。所以彼宗传教慈觉智证大师都以真言（咒语）作为究竟。现在用这个来责难，实在是没有根据。 问：这些大师们虽然以真言作为究竟，但比对《法华经》（佛教经典）无论深浅，都属于圆教所摄。法的甚深没有超过超八之圆（超越八地菩萨的圆满境界）。超八之圆的宗旨穷尽了《法华经》。如果这样，还有什么殊胜的义门，另外开辟一条真言秘密最上乘教（密教）的道路呢？ 答：在理的圆融上确实可以这样说。因为证悟的是一道无为的真理。智成菩提（通过智慧成就菩提）显现不如秘密。因为没有宣说五相成身等法门。 问：天台宗的祖师们都学习真言。传教慈觉智证安然都搜集了两部宗（金刚界和胎藏界）的奥藏。各自穷尽了秘密教的源底。都沐浴了五部灌顶（密教的灌顶仪式）的智水。共同接受了觉王（佛）传法的印玺。虽然判为一乘实义（唯一的成佛之道），甚深没有超过真如一理（万法的真实本性）。但现在为什么还要立智法身（智慧法身）最上的意义呢？ 答：大师在这里建立了横竖的意义。如果横向平等，智智没有差别。如果竖向差别，诸乘有浅深。今天台宗的诸位祖师们就理一门混淆了。
English
English version: How much more so is it the case that a Bodhisattva in the eighth ground needs to be encouraged seven times by all the Buddhas to continue their practice? The meaning of the school (宗意) or the meaning of the ten grounds (十地) (the ten stages of a Bodhisattva's practice) is understood through different interpretations. Or it refers to the meaning of the teaching path of the Separate Teaching (别教). Bodhisattvas above the initial dwelling (初住) in this Perfect Teaching (圆教) sever the delusion of ignorance in the realm of Dharma (法界品) (categories of all phenomena in the universe), revealing the ultimate theory of the Middle Way (中道) (the truth of non-duality) in my nature (我性) (inherent nature), reaching the state where inconceivable obstructions and habitual tendencies are completely exhausted, and profound wisdom manifests, naturally flowing into the ocean of Sarvajna (萨波若海) (the ocean of all wisdom, i.e., the wisdom of the Buddha). The causal stage (因位) (stage of practice) is already inconceivable, how much more so is the fruition Buddha (果佛) (Buddha who has attained Buddhahood)? How could they still generate attachment to the Dharma? Answer: Although the Perfect Teaching of that school (彼宗) (referring to the Tiantai school) knows the perfect principle of the hundred realms and thousand suchnesses (百界千如) (the diversity of all phenomena in the universe), the three thousand natures and appearances (三千性相) (the essence and phenomena of all things in the universe), and the perfect fusion of the three contemplations in one mind (一心三观) (contemplating emptiness, provisional existence, and the Middle Way in one mind), it does not expound the Dharma gates of the three mysteries (三密) (corresponding to body, speech, and mind), the four kinds of Mandala (四种曼荼罗) (sacred diagrams symbolizing the structure of the universe), the unimpededness of the six great elements (六大无碍) (earth, water, fire, wind, space, and consciousness interpenetrating without obstruction), and the self-awakened sacred wisdom (自觉圣智) (wisdom attained through self-awakening). It only knows that the truth is apart from the boundaries of conditioned (有为) (things arising from causes and conditions) and unconditioned (无为) (things not dependent on causes and conditions), and that all Dharmas enter the actuality of the mind (心之实际) (true suchness). It completely isolates itself from the infinitely adorned, presently realized, profoundly ultimate realm. It calls this the ultimate place of attainment. Therefore, it is still a stage where attachment to the Dharma arises. What is done and attained is only a partial Dharma body of principle (理法身) (Dharma body that has realized part of the truth). It does not know the ritual of the five phases of becoming a body (五相成身) (achieving the Buddha body through five visualizations). Therefore, the masters of that school, such as Denkyo (传教), Jikaku (慈觉), and Chisho (智证), all regard mantra (真言) (incantations) as the ultimate. To criticize them with this now is truly unfounded. Question: Although these masters regard mantra as the ultimate, comparing them to the Lotus Sutra (法华经) (a Buddhist scripture), whether shallow or deep, they are all included within the Perfect Teaching. The profundity of the Dharma does not exceed the perfection beyond the eighth ground (超八之圆) (the perfect state beyond the eighth Bodhisattva ground). The aim of the perfection beyond the eighth ground exhausts the Lotus Sutra. If so, what other superior meaning is there to separately open a path of the esoteric, secret, supreme vehicle teaching of mantra (真言秘密最上乘教) (Esoteric Buddhism)? Answer: In terms of the perfection of principle, it can indeed be said that way. Because what is attained is the one unconditioned truth. Manifest wisdom in achieving Bodhi (智成菩提) (achieving enlightenment through wisdom) is not as good as secret wisdom. Because it does not expound the Dharma gates such as the five phases of becoming a body. Question: The patriarchs of the Tiantai school all studied mantra. Denkyo, Jikaku, Chisho, and Annen (安然) all collected the hidden treasures of the two divisions (两部宗) (Vajradhatu and Garbhadhatu). Each exhausted the source of the secret teachings. All bathed in the wisdom water of the fivefold initiation (五部灌顶) (esoteric Buddhist initiation rituals). Together they received the seal of Dharma transmission from the Awakened King (觉王) (Buddha). Although they judged it to be the true meaning of the One Vehicle (一乘实义) (the only path to Buddhahood), its profundity does not exceed the one principle of true suchness (真如一理) (the true nature of all things). But why now establish the supreme meaning of the wisdom Dharma body (智法身)? Answer: The master here establishes the meaning of horizontal and vertical. If horizontal and equal, there is no difference between wisdom and wisdom. If vertical and differentiated, the vehicles have shallowness and depth. Today, the patriarchs of the Tiantai school confuse the one gate of principle. --------------------------------------------------------------------------------
Chinese
同显密。但若偏存理之一门。显密致相滥。沈法爱之潭。如大疏云。行者如是解时观毗卢遮那与鬼畜等尊其心平等无胜劣之想（文）如是义意据理无差。虽然若阙成佛事业以凡为佛。宁阙修证。所以同疏云。故真言行者初入净菩提心。亦复如是。虽未于无数阿僧祇劫具修普贤众行。满足大悲方便。然此等如来功德皆已成就。何以故。即是毗卢遮那具体法身故（乃至）若常途诸论所明证此心时。即名为佛（等文）又云。行者得此心时。即知释迦牟尼净土不毁。见佛寿量长远本地之身（等文）又云。无边一切佛法依此相续生。既不坏因缘。即入法界。亦不动法界。即是缘起。当知因缘生灭即是法界生灭。法界不生不灭即是因缘不生灭。故曰离有为无为界。若如来出世若不出世。诸法法尔如是住。故曰离诸造作。如般若中一切法趣眼是眼不过（等文）已上一道无为心圆极法义也。疏说是圆理了。更云。若无自性即是本不生。本不生即是心实际。心实际亦复不可得。故曰极无自性心生也。此心望前二劫。犹如莲花盛敷。若望后二心即是果复成种。故曰如是初心佛说成佛因。故于业烦恼解脱。而业烦恼具依（等文）此等文言次第起尽。彼一道无为住心之后立极无自性。其义分明。 问。疏文既述极无自性住心之后。更云。若 现代汉语译本：显教和密教（同显密），如果偏执于理论（理）这一方面，显教和密教就会互相混淆，陷入沉溺于法爱之潭。正如《大疏》所说：‘修行者如果这样理解，观察毗卢遮那（Vairocana，意为光明遍照）与鬼畜等众生，认为他们的心平等，没有胜劣之想。’（文）这样的意义，从理论上讲没有差别。虽然如此，如果缺少成就佛陀的事业，以凡夫为佛，宁可缺少修行和证悟。所以《同疏》说：‘因此，真言行者（mantra practitioner）最初进入清净菩提心（bodhicitta，意为菩提之心）时，也是如此。虽然还没有在无数阿僧祇劫（asamkhya kalpas，意为无数大劫）中具足修习普贤（Samantabhadra，意为普皆贤善）的众行，圆满大悲方便，然而这些如来的功德都已经成就。为什么呢？因为这就是毗卢遮那具体的法身（Dharmakaya，意为法性之身）的缘故。’（乃至）‘如果按照通常的论典所阐明的，证悟此心时，就称为佛。’（等文）又说：‘行者得到此心时，就知道释迦牟尼（Sakyamuni，意为能仁寂默）的净土不会毁坏，见到佛的寿命长远，是本地之身。’（等文）又说：‘无边一切佛法依此相续而生，既不坏因缘，就进入法界（Dharmadhatu，意为诸法总相），也不动法界，这就是缘起（Pratītyasamutpāda，意为诸法生起的原因）。应当知道因缘生灭就是法界生灭，法界不生不灭就是因缘不生灭。所以说远离有为（conditioned）和无为（unconditioned）的界限。如果如来出世或者不出世，诸法本来就是这样安住。所以说远离一切造作。如《般若经》（Prajnaparamita Sutra，意为以智慧到彼岸的经典）中说，一切法趋向于眼，眼不过如此。’（等文）以上是一道无为心圆满至极的法义。疏中说完这个圆满的道理后，又说：‘如果没有自性（svabhava，意为事物自身存在的性质），那就是本来不生。本来不生就是心实际（citta-tathata，意为心的真实状态）。心实际也是不可得的。所以说达到极无自性心生。’此心相对于前两个劫，犹如莲花盛开。如果相对于后两个心，就是果又成为种子。所以说，‘这样的初心，佛说成为佛的因。’所以在业（karma，意为行为）和烦恼（klesha，意为使人烦恼的事物）中解脱，而业和烦恼又完全存在。（等文）这些文句依次起灭，在那一道无为住心之后，建立极无自性，其意义分明。 问：疏文既然叙述了极无自性住心之后，又说：‘如果……’