English
English version: The proper reward of the five skandhas (pañca-skandha), refers to the nature-essence (性体) and nature-capacity (性量). The above has already testified to the three virtues inherent in the self-nature, the meaning of which lies in encompassing and summarizing. Now, testifying that being complete is identical to the three virtues, this starts from the seven great elements inherent in the self-nature, dividing them into the dependent reward (依报) and the proper reward (正报). The proper reward of the five skandhas is precisely the nature-essence and nature-capacity. Isn't it the case that the Śūraṅgama Sūtra (楞严经) in its entirety elucidates the Dharma-gate of inherent self-nature, being no different from the virtue of essence and the virtue of capacity? Next, explaining 'receiving countless names,' divided into two parts. First, highlighting the names and outlining the essentials. 'How does it receive countless names?' To put it succinctly, this mind-nature is sometimes called the Empty Tathāgatagarbha (śūnyatathāgatagarbha, the empty womb of the Tathāgata), sometimes called True Thusness Buddha-nature (tathatā-buddhatā, the Buddha-nature of Suchness), sometimes called Āmalavijñāna (amalavijñāna, the pure consciousness), sometimes called Great Perfect Mirror Wisdom (ādarśa-jñāna, mirror-like wisdom), sometimes called Bodhi (bodhi, enlightenment) and Nirvāṇa (nirvāṇa, cessation). The Tiantai Master (天台大师) said, 'The Buddha has countless merits, therefore should have countless names, mentioning one can cover all.' Now, following this example, the self-nature has countless merits, therefore should have countless names, mentioning seven can cover all. These seven names originally come from the Śūraṅgama Sūtra. The Śūraṅgama Sūtra elucidates the seven names of the Tathāgata's fruition position. Master Wenling (温陵师) said, 'When one Dharma is not established and afflictions are completely eradicated, it is called the Empty Tathāgatagarbha. Not forgetting and not changing, it is called True Thusness. Being away from faults and cutting off wrongdoings, it is called Buddha-nature. Discriminating everything without attachment, it is called Āmalavijñāna. Penetratingly illuminating all Dharmas without discrimination, it is called Great Perfect Mirror Wisdom. What all Buddhas attain is called Bodhi. Tranquil and always joyful, it is called Nirvāṇa.' Now, quoting to testify to the mind-nature of sentient beings, it is because the inherent merits of sentient beings' self-nature contain everything without accumulation, therefore it is called the Empty Tathāgatagarbha. The nature-essence and nature-capacity are originally pure, not false and unchanging, therefore it is called True Thusness. The nature-essence and nature-capacity are away from faults and cut off wrongdoings, therefore it is called Buddha-nature. The nature-essence and nature-capacity, like the bright sun in the sky, clearly illuminate everything without attachment, therefore it is called Āmalavijñāna. The nature-essence and nature-capacity penetratingly illuminate all Dharmas without discrimination, therefore it is called Great Perfect Mirror Wisdom. The nature-essence and nature-capacity are the perfect and bright great awakening, therefore it is called Bodhi. The nature-essence and nature-capacity possess the four virtues of permanence, bliss, self, and purity, therefore it is called Nirvāṇa. This is because it possesses the three causes and the five Buddha-natures. Next, harmonizing the names and virtues. The nature-essence and nature-capacity are named Empty Thus --------------------------------------------------------------------------------
Chinese
来藏。即性具十界。五阴国土。名空如来藏。性体性量。名真如佛性。即性具十界。五阴国土。名真如佛性。乃至性体性量。名菩提涅槃。即性具十界。五阴国土。名菩提涅槃。 前明三德中。既已融通其理。即性具是性体性量。今文复融通。名之与德。性体性量。名空如来藏。即性具十界。五阴国土。名空如来藏等。然则惟心净土。本性弥陀。生即无生。可不信诸。何也。盖十界依正。既皆性具。即性体性量。而名之与德。性本融通。是则众生在理。迷则俱迷。不惟迷于九界。即佛界亦复成迷。诸佛究竟。悟则俱悟。不惟悟于佛界。即九界亦复成悟。迷时即寂光金宝。而转为苦域泥沙。悟时则同居泥沙。而转为寂光金宝。此犹约舍秽究竟。取净穷源而说。若净秽平等。无舍无取。岂不以究竟。苦域泥沙。以为寂光金宝。以至果成。十皆究竟故也。以是而言。则理性苦域泥沙。即性体性量。一一称性。离染周遍。岂不娑婆秽土。原遍西方极乐果人。不离此土。生即无生。无生而生之义成矣。 △次结成宗偈。 故曰一真法性中。具足十法界。依正本融通。生佛非殊致。 结前引楞严。因果二性。立宗述偈。其义善成。是则世人。一切疑惑。悉应于此。一真法界门中。一时顿断。但世间之疑。 现代汉语译本： ‘来藏’（Tathagatagarbha，如来藏）。即自性本具十法界。五阴国土，名为‘空如来藏’（Sunyata-tathagatagarbha，空性如来藏）。自性本体自性功用，名为‘真如佛性’（Tathata-buddhadhatu，真如佛性）。即自性本具十法界。五阴国土，名为‘真如佛性’。乃至自性本体自性功用，名为‘菩提涅槃’（Bodhi-nirvana，菩提涅槃）。即自性本具十法界。五阴国土，名为‘菩提涅槃’。 前面阐明三德时，已经融会贯通了其中的道理，即自性本具就是自性本体自性功用。现在本文再次融会贯通，名称与功德。自性本体自性功用，名为‘空如来藏’。即自性本具十法界。五阴国土，名为‘空如来藏’等等。既然如此，那么唯心净土，本性弥陀，生即无生，难道还不相信吗？为什么呢？因为十法界的依报正报，既然都是自性本具，即是自性本体自性功用，而名称与功德，自性本来融通。这样说来，众生在理体上，迷惑就一起迷惑，不只是迷惑于九法界，即使是佛法界也同样变成迷惑。诸佛究竟证悟，就一起证悟，不只是证悟于佛法界，即使是九法界也同样变成证悟。迷惑时，即使是寂光净土的金银珍宝，也会转变为痛苦的地域和泥沙。证悟时，即使是凡圣同居土的泥沙，也会转变为寂光净土的金银珍宝。这好比是舍弃污秽而究竟，选取清净而穷尽根源来说。如果清净和污秽平等，没有舍弃也没有选取，岂不是将究竟的痛苦地域和泥沙，作为寂光净土的金银珍宝？以至于果报成就，十法界都究竟圆满的缘故。因此说来，理性上的痛苦地域和泥沙，就是自性本体自性功用，一一都与自性相称，远离染污而周遍。难道娑婆世界的污秽国土，原本就周遍于西方极乐世界的果地圣人？不离开这个国土，生即无生，无生而生的意义就成立了。 △接下来总结归纳宗义的偈颂。 所以说，在‘一真法性’（Ekayana-dharmadhatu，一真法性）中，具足十法界，依报正报本来融通，众生和佛陀没有特殊的差别。 总结前面引用《楞严经》的因果二性，立宗阐述偈颂，其中的意义非常圆满。这样说来，世人的一切疑惑，都应该在这‘一真法界’（Ekayana-dharmadhatu，一真法界）门中，一时顿然断除。只是世间的疑惑。
English
English version: 'Lai Zang' (Tathagatagarbha, 如来藏). That is, the inherent nature possesses the Ten Dharma Realms. The Five Skandhas and lands are called 'Sunyata-tathagatagarbha' (空如来藏). The nature of the substance and the nature of the function are called 'Tathata-buddhadhatu' (真如佛性). That is, the inherent nature possesses the Ten Dharma Realms. The Five Skandhas and lands are called 'Tathata-buddhadhatu'. Even the nature of the substance and the nature of the function are called 'Bodhi-nirvana' (菩提涅槃). That is, the inherent nature possesses the Ten Dharma Realms. The Five Skandhas and lands are called 'Bodhi-nirvana'. In the previous explanation of the Three Virtues, the principles have already been thoroughly understood, that is, the inherent nature is the nature of the substance and the nature of the function. Now, this text once again integrates the name and the virtue. The nature of the substance and the nature of the function are called 'Sunyata-tathagatagarbha'. That is, the inherent nature possesses the Ten Dharma Realms. The Five Skandhas and lands are called 'Sunyata-tathagatagarbha', and so on. Since this is the case, then the Pure Land of the Mind Only, the inherent Amitabha, birth is non-birth, shouldn't we believe it? Why? Because the dependent and retribution of the Ten Dharma Realms are all inherent in nature, that is, the nature of the substance and the nature of the function, and the name and the virtue, the nature is originally integrated. In this way, sentient beings in the principle, delusion is delusion together, not only delusion in the Nine Dharma Realms, but even the Buddha Dharma Realm also becomes delusion. All Buddhas ultimately awaken, then awaken together, not only awaken in the Buddha Dharma Realm, but even the Nine Dharma Realms also become awakening. When deluded, even the gold and jewels of the Pure Land of Tranquility and Light will be transformed into the suffering realms and mud and sand. When awakened, even the mud and sand of the Land of Coexistence will be transformed into the gold and jewels of the Pure Land of Tranquility and Light. This is like abandoning the filth and ultimately, choosing the pure and exhausting the source to say. If purity and filth are equal, without abandonment and without selection, wouldn't it be taking the ultimate suffering realms and mud and sand as the gold and jewels of the Pure Land of Tranquility and Light? As for the fruition, the Ten Dharma Realms are all ultimately complete. Therefore, it is said that the suffering realms and mud and sand in principle are the nature of the substance and the nature of the function, each in accordance with the nature, far from defilement and pervasive. Isn't the defiled land of the Saha world originally pervasive in the Western Pure Land of the fruition saints? Without leaving this land, birth is non-birth, and the meaning of non-birth and birth is established. △ Next, the verse summarizing the doctrine. Therefore, it is said that in the 'Ekayana-dharmadhatu' (一真法性), the Ten Dharma Realms are fully possessed, the dependent and retribution are originally integrated, and sentient beings and Buddhas have no special difference. Summarizing the previous quotation from the Surangama Sutra on the two natures of cause and effect, establishing the doctrine and stating the verse, the meaning is well established. In this way, all the doubts of the world should be suddenly cut off in this 'Ekayana-dharmadhatu' (一真法界) gate. It's just the doubts of the world. --------------------------------------------------------------------------------
Chinese
有倒有正。若涉事寻常耳目见闻者。则信其有。六合之外。不见不闻者。则疑其无。此疑之正者也。又有远大之事。非见闻所及。反信其有。近小之事。见闻所及。反疑其无。此疑之倒者也。若众生心性之三德。性体性量。乃果地之所究竟。非众生耳目所及者。反信其有。一言性具之德。现前一念。本来具足。反疑其无。楞严所谓如我垂手。等无有异。此等名为。迷中倍人是也。又有能信具佛界。不信具九界者。能信具四圣。不信具六凡者。能信具三善道。不信具三恶道者。能信具十界正报。不信具十界依报者。此等皆得。名为迷中倍人也。 △次料简二初难初后俱堕。 问曰。此一真法界。为初心是。为后心是。若初心是。应无七名。若后心是。应无九界。初后俱堕。立义不成。 此一真下。立二难本。若初心下。建立二难。初后俱堕下。结成难势。初心者。理即位人也。后心者。究竟位人也。初心应无七名者。以果难因。以显难隐也。后心应无九界者。以因难果。以隐难显也。天台大师云。事可比知。如孙刘相显。了然在目。理具难知。如曹公相隐解衣方见。然此隐显。佛与众生。皆各有之。若诸佛果人。则佛界显。而九界隐。众生因人。则佛界隐。而九界显。以之合喻。则曹公天子相隐。而 现代汉语译本：有颠倒的有正确的。如果涉及的事情是寻常的耳目见闻，就相信它存在；六合（指天地四方）之外，不见不闻的事情，就怀疑它不存在，这是怀疑中正确的。又有深远宏大的事情，不是见闻所能达到的，反而相信它存在；近小的事情，见闻所能达到的，反而怀疑它不存在，这是怀疑中颠倒的。如果对于众生心性的三德（法身德、般若德、解脱德），性体、性量，乃是果地（佛果的境界）所究竟证得的，不是众生耳目所能及的，反而相信它存在；一说心性本具的功德，现前一念，本来具足，反而怀疑它不存在。《楞严经》所说的‘如我垂手，等无有异’，这些都叫做迷中加倍迷惑的人。又有能相信具有佛界，不相信具有九界（地狱、饿鬼、畜生、阿修罗、人、天、声闻、缘觉、菩萨）；能相信具有四圣（声闻、缘觉、菩萨、佛），不相信具有六凡（地狱、饿鬼、畜生、阿修罗、人、天）；能相信具有三善道（天、人、阿修罗），不相信具有三恶道（地狱、饿鬼、畜生）；能相信具有十界正报（十法界众生的身心果报），不相信具有十界依报（十法界众生的居住环境），这些都叫做迷中加倍迷惑的人。 △其次是简别两种情况：一开始就错，和开始正确后来又错。 问：这一真法界，是初心（最初发心）是，还是后心（最终成就）是？如果是初心是，就不应该有七名（七种不同的名称）；如果是后心是，就不应该有九界。一开始和后来都错了，立论不能成立。 ‘此一真下’，这是建立两个难点。‘若初心下’，建立两个难点。‘初后俱堕下’，总结难点的态势。初心，指的是理即位的人。后心，指的是究竟位的人。‘初心应无七名者’，这是用果位来责难因位，用显现的来责难隐藏的。‘后心应无九界者’，这是用因位来责难果位，用隐藏的来责难显现的。天台大师说，事情可以用比喻来理解，就像孙权和刘备互相显现，清清楚楚地在眼前；理体本具难以知晓，就像曹操的相貌隐藏得很深，解开衣服才能看见。然而这种隐藏和显现，佛和众生各自都有。如果诸佛果位的人，那么佛界就显现，而九界就隐藏；众生因位的人，那么佛界就隐藏，而九界就显现。用这个来比喻，就像曹操的天子相隐藏着，而