English
English version The realm of eye consciousness is the object perceived by eye consciousness. The scope of mind consciousness's activity is the realm of mind consciousness and the object perceived by mind consciousness. The difference in these names is like the difference in words. The individual characteristics are the meaning of the words. Each word has its own name, hence they are called words. The 'words' here refer to the three types of material phenomena, or they can be divided into twenty kinds of differences. The differences in the dependent and retributive material phenomena of the ten realms (referring to hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) mentioned earlier refer to this. The *Yogacarabhumi-sastra* says: 'Now we should first discuss the dharmas of the aggregate of matter.' Question: 'Since the arising of all dharmas should originate from their own seeds, why is it said that the great elements (earth, water, fire, wind) can produce derived matter? How does derived matter rely on them, and how is it established, maintained, and nourished by them?' Answer: 'Because all internal and external great elements and the seeds of derived matter are completely dependent on the internal continuous consciousness. Until the seeds of the great elements have not yet produced the great elements, the seeds of derived matter can never produce derived matter. Only after the great elements have arisen can derived matter arise from its own seeds.' Therefore, it is said that the great elements can produce derived matter, because the arising of the great elements is the precursor to the arising of derived matter. For this reason, it is said that the great elements are the cause of the arising of derived matter. 'How does derived matter rely on the great elements?' Answer: 'Because after derived matter arises, it does not move away from the location of the great elements.' 'How is it established by the great elements?' Answer: 'Because the gain or loss of the great elements directly affects the safety and danger of derived matter.' 'How is it maintained by the great elements?' Answer: 'Because derived matter will not be destroyed as long as the great elements are in equal measure.' 'How is it nourished by the great elements?' Answer: 'Because through food, sleep, practicing pure conduct, samadhi, etc., derived matter will increase and expand many times over.' Therefore, it is said that the great elements are the cause of the nourishment of derived matter. It should be known that the great elements have these five functions with respect to derived matter. Furthermore, within the aggregate of matter, there has never been an ultimate particle arising. If it arises from its own seed, it only arises as an aggregation, either small, medium, or large. Moreover, the aggregate of matter is not formed by the aggregation of ultimate particles, but rather it is through the analysis of various colors by wisdom, and the distinction at the extreme boundary of measurement, that the concept of an ultimate particle is hypothetically established. Moreover, the aggregate of matter has spatial dimensions, and the ultimate particle also has spatial dimensions. However, the aggregate of matter has divisions, while the ultimate particle does not have divisions. Why? Because the ultimate particle itself is the smallest unit, which is possessed by the aggregate of matter. There are no other ultimate particles outside of the ultimate particle, so the ultimate particle does not have the characteristic of having divisions. There are two types of non-separation: one is non-separation in the same location, such as the great elements and the ultimate particles. --------------------------------------------------------------------------------
Chinese
色香味触等。于无根处有离根者。于有根处有有根者。是名同处不相离。二和杂不相离。谓即此大种极微与余聚集能造所造色处俱故。是名和杂不相离。又此遍满聚色应知。如种种物石磨为末以水和合互不相离。非如胡麻绿豆粟稗等聚。又一切所造色皆即依止大种处不过大种处量。乃至大种所据处所诸所造色还即据此。由此因缘说所造色依于大种。即以此义说诸大种名为大种。由此大种其性大故。为种生故。又于诸色聚中略有十四种事。谓地水火风色声香味触及眼等五根。唯除意所行色（云云）又立十种色。具如彼说。如是种种色差别即是文字也。又以五色书阿字等亦名色文字。又彩画种种有情非情亦名色文字。锦绣绫罗等亦是色文字也。法华华严智度等亦具说种种色差别。然不出内外十界等。如是色等差别是名色文字。此是文字于愚能着能爱。发贪瞋痴等种种烦恼。具造十恶五逆等故。颂曰能迷。于智则能观因缘。不取不舍。能建立种种法界曼荼罗。作广大佛事业。上供诸佛。下利众生。自利利他因兹圆满。故曰能悟。次内外依正具者。此亦有三。一明内色具显形等三。二明外色亦具三色。三明内色非定内色。外色非定外色。互为依正。言内色者有情。外色者器界。经云。佛身不思议。国土悉在中。又一毛示现多刹 海。一一毛现悉亦然。如是普周于法界。又一毛孔内难思刹。等微尘数种种住。一一皆有遍照尊。在众会中宣妙法于一尘中。大小刹种种差别如尘数。一切国土所有尘一一尘中佛皆入。今依此等文明知。佛身及众生身大小重重。或以虚空法界为身量。或以不可说不可说佛刹为身量。乃至以十佛刹一佛刹一微尘为身量。如是大小身土互为内外。互为依正。此内外依正中必具显形表色。故曰内外依正具。法然随缘有者。如上。显形等色。或法然所成。谓法佛依正是。大日经曰。尔时大日世尊入于等至三昧。即时诸佛国土地平如掌。五宝间错。八功德水芬馥盈满。无量众鸟。鸳鸯鹅鹄出和雅音。时华杂树敷荣间列。无量乐器自然谐韵。其声微妙人所乐闻。无量菩萨随福所感宫室殿堂意生之座。如来信解愿力所生。法界幖帜大莲华王出现。如来法界性身安住其中。此文现显何义。谓有二义。一明法佛法尔身土。谓法界性身法界幖帜故。二明随缘显现。谓菩萨随福所感及如来信解愿力所生故。谓大日尊者。梵云摩诃毗卢遮那佛陀。大毗卢遮那佛者。是乃法身如来也。法身依正则法尔所成。故曰法然有。若谓报佛亦名大日尊。故曰信解愿力所生。又云时彼如来一切支分无障阂力。从十智力信解所生无量形色庄严之相。此文明报佛身 现代汉语译本 海。一一毛孔所显现的景象也都是如此。这样普遍周遍于整个法界。又在一个毛孔内，有难以思议的佛刹，数量等同于微尘，种种安住其中。每一个佛刹中都有遍照尊（Vairocana，毗卢遮那佛），在众会之中宣讲微妙的佛法。在一粒微尘之中，大小佛刹的种种差别如同微尘的数量一样多。一切国土所有的微尘，每一粒微尘中都有佛进入。现在依据这些经文可以知道，佛身和众生身的大小是重重叠叠的。或者以虚空法界作为身量，或者以不可说不可说的佛刹作为身量，乃至以十个佛刹、一个佛刹、一粒微尘作为身量。像这样，大小身土互相作为内外，互相作为依报和正报。这内外依报正报之中必定具有显现的形状和表面的颜色，所以说内外依正都具备。‘法然随缘有’的意思是，像上面所说的，显现的形状等颜色，或者是法尔自然所成就的，指的是法佛（Dharmakaya Buddha，法身佛）的依报和正报。《大日经》说：‘这时，大日世尊（Mahavairocana，摩诃毗卢遮那佛）进入等至三昧（Samadhi，禅定）。即时，诸佛国土平坦如手掌，五宝交错，八功德水芬芳充满。无数的鸟，鸳鸯、鹅、鹄发出和谐优雅的声音。时令鲜花和杂树繁荣地排列着。无数的乐器自然和谐地发出声音，那声音微妙动听，人们都喜欢听。无数的菩萨随着福报所感应，宫室殿堂和意生之座（Manasija-asana，意生座）出现，这是如来的信解愿力所生。法界标帜大莲华王（Padma-raja，莲花王）出现，如来的法界性身安住在其中。’这段经文显现了什么含义呢？有两种含义：一是说明法佛法尔自然的身土，因为是法界性身和法界标帜的缘故。二是说明随缘显现，因为是菩萨随着福报所感应以及如来的信解愿力所生的缘故。所谓大日尊者，梵语是摩诃毗卢遮那佛陀（Mahavairocana Buddha），大毗卢遮那佛就是法身如来。法身的依报和正报是法尔自然所成就的，所以说是‘法然有’。如果说报佛（Sambhogakaya Buddha，报身佛）也叫大日尊，所以说是信解愿力所生。经文又说：‘这时，彼如来的一切支分都具有无障碍的力量，从十智力（Dasa-bala，十力）的信解所生出无量形色庄严的相。’这段经文说明的是报佛身。
English
English version Sea. The manifestations from each and every pore are also like this. Thus, it universally pervades the entire Dharmadhatu (法界, realm of Dharma). Furthermore, within one pore, there are inconceivable Buddha-lands, as numerous as dust particles, residing in various ways. In each of these lands, there is Vairocana (遍照尊), proclaiming the wonderful Dharma in the assembly. Within a single dust particle, the various differences in size of the Buddha-lands are as numerous as the dust particles themselves. All the dust particles in all lands, in each and every dust particle, the Buddha enters. Now, based on these scriptures, it can be known that the bodies of the Buddhas and sentient beings are layered upon layers in size. Some take the space of the Dharmadhatu as their body size, others take the inexpressible, unspeakable Buddha-lands as their body size, and even some take ten Buddha-lands, one Buddha-land, or a single dust particle as their body size. Like this, the sizes of bodies and lands mutually serve as inner and outer, mutually serve as the dependent and the principal. Within this inner and outer, dependent and principal, there must be manifested forms and surface colors, hence it is said that the inner and outer, dependent and principal, are complete. ‘Dharmanaturally arising from conditions’ means, as mentioned above, the manifested forms and colors are either naturally accomplished, referring to the Dharmakaya Buddha's (法佛) dependent and principal. The Mahavairocana Sutra (大日经) says: ‘At that time, Mahavairocana (大日世尊) entered into Samadhi (等至三昧). Immediately, all the Buddha-lands became as flat as the palm of a hand, adorned with five treasures, and filled with the fragrance of the eight meritorious waters. Countless birds, mandarin ducks, geese, and swans, emitted harmonious and elegant sounds. Seasonal flowers and various trees flourished in rows. Countless musical instruments naturally produced harmonious sounds, their sounds subtle and pleasing to people's ears. Countless Bodhisattvas, according to their accumulated merit, manifested palaces, halls, and Manasija-asanas (意生之座), born from the Tathagata's faith, understanding, and vows. The Dharma-realm emblem, the great Lotus King (大莲华王), appeared, and the Tathagata's Dharma-realm nature body resided within it.’ What meaning does this passage reveal? It has two meanings: first, it explains the Dharmakaya Buddha's naturally arising body and land, because it is the Dharma-realm nature body and the Dharma-realm emblem. Second, it explains the manifestation arising from conditions, because it is born from the Bodhisattvas' accumulated merit and the Tathagata's faith, understanding, and vows. The so-called Mahavairocana, in Sanskrit, is Mahavairocana Buddha (摩诃毗卢遮那佛陀). The Great Vairocana Buddha is the Dharmakaya Tathagata (法身如来). The Dharmakaya's dependent and principal are naturally accomplished, hence it is said to be ‘Dharmanaturally arising’. If it is said that the Sambhogakaya Buddha (报佛) is also called Mahavairocana, then it is said to be born from faith, understanding, and vows. The scripture also says: ‘At that time, all the limbs of that Tathagata possessed unobstructed power, and from the faith and understanding of the ten powers (十智力) arose immeasurable forms and colors of majestic adornment.’ This passage explains the Sambhogakaya Buddha's body. --------------------------------------------------------------------------------
Chinese
土。若谓应化佛或名大日尊应化光明普照法界。故得此名。故经云或名释迦或名毗卢遮那。大日经云无数百千俱胝那由他劫。六度等功德所资长身。此明应化佛行愿身土。若谓等流身亦名大日尊。分有此义故。经云即时出现者。此文明等流身暂现速隐。身既有。土岂无乎。此明等流身身及土。上所说依正土并通四种身。若约竖义有大小粗细。若据横义平等平等一。如是身及土并有法尔随缘二义。故曰法然随缘有。如是诸色皆悉具三种色互为依正此且约佛边释。若约众生边释亦复如是。若谓众生亦有本觉法身。与佛平等。此身此土法然有而已。三界六道身及与土随业缘有。是名众生随缘。又经云。染彼众生界以法界味。味则色义。如加沙味。此亦明法然色。如是内外诸色。于愚为毒。于智为药。故曰能迷亦能悟。如是法尔随内种种色等。能造所造云何。能生则五大五色。所生则三种世间。此是三种世间有无边差别。是名法然随缘文字。已释色尘文竟。 声字实相义 现代汉语译本 关于‘土’。如果说是应化佛（Nirmanakaya Buddha，为度化众生而示现的佛身），或者名为大日尊（Mahavairocana，宇宙的本初佛），应化之光明普照法界，因此得此名。所以经中说，或者名为释迦（Sakyamuni，佛教的创始人），或者名为毗卢遮那（Vairocana，光明遍照）。《大日经》中说，无数百千俱胝那由他劫（kotinayutas，极大的时间单位）中，以六度（paramitas，布施、持戒、忍辱、精进、禅定、智慧）等功德所资养的长身。这说明应化佛的行愿身土（愿力所成就的国土）。如果说是等流身（Nisyanda-kaya，与报身相似，但为了教化不同根器的众生而示现的身），也名为大日尊，分有此义。所以经中说‘即时出现’，这说明等流身暂时显现，迅速隐没。既然有身，难道没有土吗？这说明等流身的身及土。上面所说的依正土（依存的国土和庄严的国土）都通于四种身（法身、报身、应化身、等流身）。如果从竖向意义上说，有大小粗细的差别；如果从横向意义上说，是平等平等的。这样的身及土，都有法尔（自然而然）和随缘（随因缘而生）两种意义。所以说‘法然随缘有’。像这样，各种色法都具备三种色（显色、形色、表色），互相作为依报和正报。这只是从佛的方面来解释。如果从众生的方面来解释，也是如此。如果说众生也有本觉法身（Svabhavakakaya，自性身），与佛平等，那么此身此土是法然存在的。三界六道（欲界、色界、无色界；地狱、饿鬼、畜生、阿修罗、人、天）的身及与土，是随业缘而有的，这叫做众生的随缘。又有经中说：‘以法界味，染彼众生界’，味就是色的意思，如加入沙的味。这也说明法然色。像这样，内外各种色法，对于愚者是毒药，对于智者是良药，所以说‘能迷亦能悟’。像这样，法尔随内的种种色等，能造和所造是什么呢？能生的是五大（地、水、火、风、空）和五色（青、黄、赤、白、黑），所生的是三种世间（有情世间、器世间、智正觉世间）。这是三种世间有无边的差别，这叫做法然随缘文字。色尘文（Rupa-dhatu，色界）已经解释完毕。 声字实相义（The True Meaning of Sound and Letters）