[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法華玄義釋籤](https://indike.org/pramana/in.bauddha.taisho.1717) › 14.43 # 法華玄義釋籤 14.43 法華玄義釋籤 14.43 - **Language:** Classical Chinese ### [14.43](https://indike.org/pramana/in.bauddha.taisho.1717.14.43) 八三業不二門者，於化他門事分三密，隨順物理得名不同，心輪鑒機二輪設化，現身說法未曾毫差，在身分於真應，在法分於權實，二身若異何故乃云即是法身，二說若乖何故乃云皆成佛道？若唯法身應無垂世，若唯佛道誰施三乘？身尚無身說必非說，身口平等等彼意輪，心色一如不謀而化，常冥至極稱物施為，豈非百界一心？界界無非三業，界尚一念三業豈殊？果用無虧因必稱果，若信因果，方知三密有本，百界三業俱空假中，故使稱宜遍赴為果，一一應色、一一言音，無不百界，三業具足，化復作化，斯之謂歟！故一念凡心已有理性三密相海，一塵報色同在本理毘羅遮那，方乃名為三無差別，此以自他不二門成。 > Eighth, as for the gate of the non-duality of the three karmas: in the gate of transforming others, affairs are divided into the three mysteries; according with the principles of creatures, their names are acquired differently. The mind-wheel discerns capacities, while the \[other\] two wheels set forth transformation; manifesting bodies and expounding the Dharma, never with the slightest discrepancy. In body, there is the division into true and response; in Dharma, there is the division into provisional and real. If the two bodies were different, why then is it said that they are immediately the dharma body? If the two expositions were discordant, why then is it said that all attain the Buddha Path? If it were solely the dharma body, there should be no descent into the world; if it were solely the Buddha Path, who would dispense the three vehicles? The body is yet no-body; the exposition is surely non-exposition. Body and mouth are equal, equaling that intention-wheel; mind and form are one suchness, transforming without deliberation, ever concealed in the ultimate, acting in accord with creatures. Is this not the hundred realms in one mind? Realm after realm is nothing other than the three karmas. When the realms are still a single thought-moment, how could the three karmas differ? The function of the fruit has no lack; the cause must match the fruit. If one has faith in cause and effect, only then does one know that the three mysteries have an origin; the three karmas of the hundred realms are all empty, provisional, and middle. Hence, responding everywhere according to suitability constitutes the fruit. Each and every responsive form, each and every spoken sound, is without exception the hundred realms, fully endowed with the three karmas. Transformations further performing transformations—is it not referring to this! Therefore, in a single thought-moment of the ordinary mind, the ocean of marks of the three mysteries in principle is already present; the reward form of a single dust mote resides equally in the original principle of Vairocana. Only then is it named 'the three being without distinction'. This is accomplished by the gate of the non-duality of self and other. > — English (machine translation) (machine translation) - [Previous: 14.42](https://indike.org/pramana/in.bauddha.taisho.1717.14.42) - [Next: 14.44](https://indike.org/pramana/in.bauddha.taisho.1717.14.44) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1717.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1717~en-mt.14.43) — English, machine translation ## Linked texts (1) - [十不二門](https://indike.org/pramana/in.bauddha.taisho.1927.1.11) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1717.14.43](https://indike.org/pramana/in.bauddha.taisho.1717.14.43) · Pramāṇa