Chinese
无继结。何以故。想念波动境风飘浮。从外缘想牵想牵继业。继业招生。不名解脱。是故无想即无念。无想继结不为业牵。名为无想解脱。无学解脱者。无学无忧有学有忧。何以故。学从心意而起。是故学者劳心役虑增长我见。是非得失分别好恶贡高自恃。以有如是见故名继缚。无学无忧。何以故。万想自融圆流海藏。藏寂用寂。藏用体泯。名为无学解脱。 天真菩萨摩诃萨白佛言。世尊心性是一。解脱应一。何故如来今日说四解脱门。心性是一。应说一解脱门。 佛告天真菩萨摩诃萨曰。一切众生心性是一。而说四解脱者。良由群生继结之兴不过有四。是以且据继结说四解脱。理而言之。四继既没。一上犹无。何容有四。但以四收继收无尽故。且举四名㯹其义属。所以然。体泯相没。解亦无解。安得有脱。以此类之。舍恶从善修道作佛。皆是继缚。善及作佛犹是继继。况复诞纵诸非宁非继缚。故知继缚是封。封善封恶。以封结招生故非解脱。 天真菩萨摩诃萨白佛言。世尊解脱之因何者为是。解脱之果何者为是。唯大慈愍愿为重说。 佛告天真菩萨摩诃萨曰。有心修善。名天人之因。心存是非乐行恶行。是三涂之因。善恶双泯体融大寂。名为佛因。亦名解脱因。设名名之佛因。如实佛因不 现代汉语译本：没有继续的系缚。为什么呢？因为想念在波动的境界中像风一样飘浮不定。从外在的因缘生起的想念，牵引着继续的业力。继续的业力招致新的生命。这不叫做解脱。所以，没有想念就是没有念头。没有想念，继续的系缚就不会被业力牵引，这叫做无想解脱。无学解脱的人，没有忧愁；有学的人，有忧愁。为什么呢？因为学习是从心意而生起的。所以，学习的人劳心费神，增长我见，分别是非得失，好坏，贡高我慢，自以为是。因为有这样的见解，所以叫做继续的束缚。无学的人没有忧愁。为什么呢？因为所有的念头都自然消融，回归到圆满流动的海藏之中。海藏的体性寂静，作用也寂静。海藏的体性和作用都泯灭了，这叫做无学解脱。 天真菩萨摩诃萨（Bodhisattva Mahasattva，大菩萨）对佛说：‘世尊，心性和体性是一样的，解脱也应该是一样的。为什么如来今天说四种解脱门呢？心性是一样的，应该说一种解脱门。’ 佛告诉天真菩萨摩诃萨说：‘一切众生的心性和体性是一样的，而说四种解脱，是因为众生继续的系缚的产生，不过有四种。所以暂且根据继续的系缚来说四种解脱。从道理上来说，四种继续的系缚既然已经消失，连一个“上”也没有了，怎么能有四个呢？只是因为用四种方法来收摄继续的系缚，收摄是无尽的，所以暂且举出四个名称来概括它的意义。之所以这样，是因为体性泯灭，相状消失，解脱也没有解脱可言，哪里还有什么脱离？’用这个道理来类推，舍弃恶行，遵循善行，修行成佛，都是继续的束缚。善行以及成佛仍然是继续的继续，更何况是放纵那些非善非恶的行为，难道不是继续的束缚吗？所以要知道，继续的束缚就是封锁，封锁善，封锁恶。因为封锁和系缚招致新的生命，所以不是解脱。 天真菩萨摩诃萨对佛说：‘世尊，解脱的因是什么？解脱的果是什么？希望您大慈大悲，再次为我们详细解说。’ 佛告诉天真菩萨摩诃萨说：‘有心去修善，是天人的因。心中存有是非，喜欢做恶行，是三恶道的因。善恶都泯灭，体性融入大寂静，这叫做佛的因，也叫做解脱的因。如果一定要给它一个名称，就叫做佛因。但真实的佛因不是这样的。’
English
English version: There is no continued binding. Why? Because thoughts and念 (nian, thought) fluctuate in the realm of 波动的境界 (bodong de jingjie, fluctuating realm) like the wind. Thoughts arising from external conditions牵想 (qianxiang, lead to thoughts) and 牵继业 (qian jiye, lead to continued karma). Continued karma招 (zhao, invites) new life. This is not called liberation. Therefore, no thought is no念 (nian, thought). Without thought, continued binding is not led by karma. This is called 无想解脱 (wuxiang jietuo, liberation without thought). Those who have 无学解脱 (wuxue jietuo, liberation without learning) have no worries; those who have 有学 (youxue, learning) have worries. Why? Because learning arises from the mind. Therefore, those who learn labor their minds and increase their views of self, distinguishing right and wrong, good and bad, arrogance and self-reliance. Because they have such views, it is called continued bondage. Those who have 无学 (wuxue, no learning) have no worries. Why? Because all thoughts naturally dissolve and return to the round flowing 海藏 (hai zang, ocean treasury). The essence of the 海藏 (hai zang, ocean treasury) is 静寂 (jingji, tranquil), and its function is also 静寂 (jingji, tranquil). The essence and function of the 海藏 (hai zang, ocean treasury) are both extinguished. This is called 无学解脱 (wuxue jietuo, liberation without learning). 天真菩萨摩诃萨 (Tianzhen Pusa Mohesa, True Innocence Bodhisattva Mahasattva) said to the Buddha: '世尊 (Shizun, World Honored One), the nature of mind and essence are the same, and liberation should also be the same. Why does the 如来 (Rulai, Tathagata) speak of four gates of liberation today? Since the nature of mind is the same, one gate of liberation should be spoken of.' The Buddha told 天真菩萨摩诃萨 (Tianzhen Pusa Mohesa, True Innocence Bodhisattva Mahasattva): 'The nature of mind and essence of all sentient beings is the same, but the reason for speaking of four liberations is that the arising of continued binding of sentient beings is only fourfold. Therefore, for the time being, according to continued binding, four liberations are spoken of. In terms of principle, since the four continued bindings have disappeared, even one 'above' is gone, how can there be four? It is only because four methods are used to gather continued binding, and the gathering is endless, so four names are temporarily given to summarize its meaning. The reason for this is that when essence is extinguished and characteristics disappear, there is no liberation to speak of, where is there any escape?' Using this principle to extrapolate, abandoning evil and following good, cultivating the path to become a Buddha, are all continued bindings. Good deeds and becoming a Buddha are still continued continuations, let alone indulging in those actions that are neither good nor evil, are they not continued bindings? Therefore, know that continued binding is封 (feng, sealing), sealing good, sealing evil. Because sealing and binding invite new life, it is not liberation. 天真菩萨摩诃萨 (Tianzhen Pusa Mohesa, True Innocence Bodhisattva Mahasattva) said to the Buddha: '世尊 (Shizun, World Honored One), what is the cause of liberation? What is the fruit of liberation? I hope that you, with great compassion, will explain it to us again in detail.' The Buddha told 天真菩萨摩诃萨 (Tianzhen Pusa Mohesa, True Innocence Bodhisattva Mahasattva): 'Having the intention to cultivate goodness is the cause of gods and humans. Having right and wrong in mind and liking to do evil deeds is the cause of the three evil realms. Both good and evil are extinguished, and the essence merges into great tranquility. This is called the cause of the Buddha, and it is also called the cause of liberation. If a name must be given to it, it is called the cause of the Buddha. But the true cause of the Buddha is not like this.' --------------------------------------------------------------------------------
Chinese
何名目。何以故。佛因者无因可因。有因之因因果相待。相待之因名为继缚因。非解脱因。 天真菩萨摩诃萨白佛言。世尊因说竟。果犹未说。唯愿世尊重为显示解脱之果。 佛告天真菩萨摩诃萨曰。解脱果者。金刚心谢大明种智以为解脱果。理而言之。解脱之理无因无果。无果之果名解脱果。 说是法时。无量大众冥会不起为因无得为果同真际等法性。 即相无相万物不迁事用究竟品第十一 复次鉴照菩萨摩诃萨白佛言。世尊如上所说。说次第十品立义不同言教各异。众圣道一教门应一。云何设名题目而有众多。不审此理愿佛说之。令当来大众知教开通拥闭同异。 佛告鉴照菩萨摩诃萨曰。众圣异谈旨当唯一。所谓依心教门众多。所谓依身。若离身心则无言教。故知言教尘沙理旨无殊。教门无量归处无别。以此类之。十方诸佛语说同故。无量菩萨方便处多。陈章吐教似如有异。究其玄旨毕竟无别。譬如色界天子眷属无量音乐叹咏清雅婉约辞巧各异。游腾虚空上升光音。而至佛所各各一心尽意乐佛。论其文辞音曲箜篌琴笛悉皆不同。穷其意也皆叹佛好。叹好处同名为一语。上来教门差互不同。随问对释。虽教文弥万而无二趣。但以种种开通会归任纵。说是众圣无二之理圆真教时 现代汉语译本： 什么叫做‘目’（nama，名称）？什么叫做‘故’（hetu，原因）？佛所说的‘因’（hetu）是没有原因可以作为原因的。有原因的原因，是原因和结果相互依存。这种相互依存的原因，叫做‘系缚因’（saṃbandha-hetu），不是解脱的原因。 天真菩萨摩诃萨（Satya-mati Bodhisattva-mahāsattva）对佛说：‘世尊，关于‘因’（hetu）的说法已经讲完了，但关于‘果’（phala，结果）的说法还没有讲。希望世尊再次为我们开示解脱的‘果’（phala）。’ 佛告诉天真菩萨摩诃萨说：‘解脱的‘果’（phala），是金刚心（vajra-citta）消灭，大光明（mahā-prabhā）的种智（jñāna）作为解脱的‘果’（phala）。从理上来说，解脱的道理没有原因也没有结果。没有结果的‘果’（phala），叫做解脱的‘果’（phala）。’ 在宣说这个法的时候，无数的大众在冥冥之中会合，不生不灭作为‘因’（hetu），无所得作为‘果’（phala），与真如实际（bhūta-tathatā）等同于法性（dharmatā）。 即相无相，万物不迁，事用究竟品第十一 再次，鉴照菩萨摩诃萨（Darśana-āloka Bodhisattva-mahāsattva）对佛说：‘世尊，如上面所说的，次第讲述了十品，立义不同，言教各异。众圣的道路应该是一致的，教门也应该是一致的。为什么设立的名称题目却有这么多？我不明白这个道理，希望佛为我们解说，使未来的大众明白教义，开通拥塞，了解相同和不同之处。’ 佛告诉鉴照菩萨摩诃萨说：‘众圣的说法不同，但宗旨应当是一致的。所谓教门众多，是依据心（citta）而说；所谓教门众多，是依据身（kāya）而说。如果离开身心，就没有言教。所以要知道，言教多如尘沙，但理旨没有差别。教门无量，归宿之处没有分别。以此类推，十方诸佛的语言说法是相同的。无量菩萨的方便之处很多，陈述章节，吐露教义，似乎有所不同，但探究其玄妙的宗旨，毕竟没有差别。譬如**天子（**deva-putra）的眷属无数，音乐赞叹清雅婉约，辞藻巧妙各异，在虚空中游腾，上升到光音天（Ābhāsvara），而到佛所时，都各各一心尽意地赞美佛。论其文辞音曲，箜篌琴笛都各不相同，但穷究其意义，都是赞叹佛的美好。赞叹美好之处相同，就叫做同一语言。上面所说的教门差别互异，是随问而对答解释。虽然教文弥漫众多，但没有两种趣向。只是用种种方法开通会归，任其纵横。’在宣说众圣没有两种道理的圆满真如教义时。
English
English version: What is called ‘nama’ (name)? What is called ‘hetu’ (cause)? The ‘hetu’ (cause) spoken of by the Buddha is without a cause that can be taken as a cause. The cause of a cause is the mutual dependence of cause and effect. This mutually dependent cause is called the ‘saṃbandha-hetu’ (binding cause), not a cause of liberation. Satya-mati Bodhisattva-mahāsattva (True-Minded Bodhisattva-mahāsattva) said to the Buddha: ‘Venerable One, the explanation of ‘hetu’ (cause) is complete, but the explanation of ‘phala’ (result) is not yet complete. May the Venerable One again reveal to us the ‘phala’ (result) of liberation.’ The Buddha told Satya-mati Bodhisattva-mahāsattva: ‘The ‘phala’ (result) of liberation is the extinction of the vajra-citta (diamond mind), with the jñāna (wisdom) of great light (mahā-prabhā) as the ‘phala’ (result) of liberation. In terms of principle, the principle of liberation has neither cause nor result. The ‘phala’ (result) without a result is called the ‘phala’ (result) of liberation.’ When this Dharma was being expounded, countless multitudes gathered in the darkness, with non-arising and non-ceasing as the ‘hetu’ (cause), and non-attainment as the ‘phala’ (result), being equal to the bhūta-tathatā (true suchness) and identical to the dharmatā (dharma-nature). The Eleventh Chapter: Immediate Appearance Without Appearance, Myriad Things Do Not Change, Ultimate Completion of Affairs and Functions Furthermore, Darśana-āloka Bodhisattva-mahāsattva (Vision-Light Bodhisattva-mahāsattva) said to the Buddha: ‘Venerable One, as mentioned above, the ten chapters are explained in sequence, with different established meanings and different verbal teachings. The path of all sages should be consistent, and the teachings should also be consistent. Why are there so many established names and titles? I do not understand this principle, and I hope the Buddha will explain it to us, so that future multitudes can understand the teachings, open up obstructions, and understand the similarities and differences.’ The Buddha told Darśana-āloka Bodhisattva-mahāsattva: ‘The sayings of all sages are different, but the main point should be consistent. The so-called numerous teachings are based on the mind (citta); the so-called numerous teachings are based on the body (kāya). If one departs from body and mind, there will be no verbal teachings. Therefore, one should know that verbal teachings are as numerous as dust particles, but the underlying principles are not different. The teachings are immeasurable, but the place of return is not different. By analogy, the languages and speech of the Buddhas of the ten directions are the same. The expedient means of countless Bodhisattvas are many, and the presentation of chapters and the utterance of teachings may seem different, but when one investigates their profound meaning, there is ultimately no difference. For example, the retinue of **deva-putra (**divine son) is countless, and the music and praises are elegant and refined, with skillful and different words. They travel in the void, ascending to the Ābhāsvara (heaven of light), and when they arrive at the Buddha's place, they all wholeheartedly and earnestly praise the Buddha. In terms of their literary expressions, musical tunes, konghou (Chinese harp), zither, and flute are all different, but when one investigates their meaning, they are all praising the Buddha's goodness. The praise of goodness is the same, and it is called the same language. The differences and variations in the teachings mentioned above are explanations and answers according to the questions. Although the teachings are vast and numerous, there are no two directions. It is just that various methods are used to open up and converge, allowing for freedom and flexibility.’ When the perfect and true teachings of the non-duality of all sages were being expounded. --------------------------------------------------------------------------------