English
English version: There are inverted and correct views. If it involves ordinary matters seen and heard by the eyes and ears, then one believes in its existence. Beyond the six directions (referring to heaven, earth, and the four cardinal directions), what is unseen and unheard, then one doubts its existence. This is the correct way of doubting. Furthermore, there are profound and vast matters that are beyond the reach of seeing and hearing, yet one believes in their existence. Trivial matters that are within the reach of seeing and hearing, yet one doubts their existence. This is the inverted way of doubting. If regarding the three virtues (Dharmakaya, Prajna, and Liberation) of sentient beings' minds, their nature and capacity, which are ultimately realized in the Fruition Ground (the state of Buddhahood), and are beyond the reach of sentient beings' eyes and ears, yet one believes in their existence. When it is said that the inherent virtues of the mind are fully present in the current moment, yet one doubts its existence. As the Shurangama Sutra says, 'Like my hanging hand, there is no difference.' These are called people who are doubly deluded within delusion. Furthermore, there are those who can believe in the existence of the Buddha Realm but not in the existence of the Nine Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas); who can believe in the existence of the Four Noble Ones (sravakas, pratyekabuddhas, bodhisattvas, Buddhas) but not in the existence of the Six Ordinary Beings (hell-beings, hungry ghosts, animals, asuras, humans, devas); who can believe in the existence of the Three Good Paths (devas, humans, asuras) but not in the existence of the Three Evil Paths (hell-beings, hungry ghosts, animals); who can believe in the existence of the Ten Realms' direct rewards (the physical and mental results of beings in the Ten Dharma Realms) but not in the existence of the Ten Realms' circumstantial rewards (the living environments of beings in the Ten Dharma Realms). All these are called people who are doubly deluded within delusion. △ Next is to distinguish between two situations: being wrong from the beginning, and being correct at the beginning but wrong later. Question: Is this One True Dharma Realm the initial mind (the initial aspiration) or the later mind (the final accomplishment)? If it is the initial mind, then there should be no seven names (seven different names); if it is the later mind, then there should be no nine realms. Both the beginning and the end are wrong, and the argument cannot stand. 'This One True below,' this establishes two difficulties. 'If the initial mind below,' establishes two difficulties. 'Both the beginning and the end are wrong below,' summarizes the situation of the difficulties. The initial mind refers to the person in the stage of principle-identity. The later mind refers to the person in the stage of ultimate-identity. 'The initial mind should have no seven names,' this uses the fruit position to blame the cause position, using the manifest to blame the hidden. 'The later mind should have no nine realms,' this uses the cause position to blame the fruit position, using the hidden to blame the manifest. The Great Master Tiantai said that things can be understood by analogy, just like Sun Quan and Liu Bei appearing to each other, clearly in front of the eyes; the inherent nature of the principle is difficult to know, just like Cao Cao's appearance is deeply hidden, and can only be seen by undressing. However, this hiding and manifestation, both Buddhas and sentient beings have their own. If the Buddhas are in the fruit position, then the Buddha Realm is manifest, and the Nine Realms are hidden; if the sentient beings are in the cause position, then the Buddha Realm is hidden, and the Nine Realms are manifest. Using this as an analogy, it is like Cao Cao's appearance as the Son of Heaven is hidden, while --------------------------------------------------------------------------------
Chinese
奸雄相显。先主帝王相显。而枭雄相隐。隐显似殊。性具不异也。 △次释初后俱善二。初释。次结。初中二。初据难立义。 答曰。此正显初心是。以初心是故。方有后心是。以后心是故。方显初心是。 此者指前立宗述偈。一真法界中。具足十法界等也。正显初心是者。前所说具无量德。受无量名。皆理即初心。当体即是。惟即是故。方有果地。究竟后心即是。然非初不能显后。非后不能显初。下文明之。 △次依义释难二。初立义。 云何以初心是。方有后心是。如果地依正融通。色心不二。垂形九界。方便度生。悉由证此。因心所具。 果地六句。初二句。法报二身。寂光实报二土。法身则以虚空为座。即身即土。即土即身。故曰依正融通。报身即以实报为土。常住五阴而为色心。全法性起。故云不二。良由本具。今得究显。次垂形二句。从大体以起大用。苟非性具九法界者。至此果成。何能繁兴大用哉。悉由下结成上义。 △次引证二。初泛引。 故曰。诸佛果地融通。但证众生理本。故得称性施设。无谋而应。若不然者。何异小乘外道。作意神通。 诸佛果地二句。证初二句大体。故得称性二句。证次二句大用。若不然下。举劣况胜。小乘神通 现代汉语译本 奸雄的特性显露，刘备（先主，即刘备）的帝王之相也显露，而枭雄的特性则隐藏。虽然显露和隐藏看似不同，但其本性并无差异。 △接下来解释‘初始和最终都是好的’这两点。首先解释，然后总结。在解释部分分为两点。首先根据疑问确立意义。 回答说：这正是为了显示初心是根本。因为初心是根本，所以才会有后来的心也是根本。因为后来的心是根本，所以才更显出初心是根本。 这里的‘此’指的是前面确立宗旨时所说的偈语，即‘一真法界’中，具足十法界等等。‘正显初心是’指的是前面所说的具足无量功德，承受无量名号，都是理即的初心，当下就是。正因为是这样，才会有果地的究竟后心也是这样。然而，没有初始就不能显现最终，没有最终也不能显现初始。下文会详细说明。 △接下来根据意义解释疑问，分为两点。首先确立意义。 为什么说因为初心是根本，才会有后来的心也是根本呢？如果说果地的依报和正报融通无碍，色法和心法不二，垂迹于九法界，方便度化众生，都是因为证得了这个，因地之心所具有的。 果地六句。前两句说的是法身和报身，寂光土和实报土。法身以虚空为座，即身即土，即土即身，所以说依报和正报融通无碍。报身以实报土为土，常住于五阴之中而为色心，完全是法性的显现，所以说不二。这都是因为本来就具有，现在才得以究竟显现。接下来‘垂形’两句，是从大体上发起大用。如果不是本性中就具有九法界，那么到了果地成就时，怎么能如此繁兴大用呢？‘悉由’以下总结上面的意义。 △接下来引用证据，分为两点。首先泛泛地引用。 所以说，诸佛果地的融通，只是为了证明众生本具的理性。因此才能称合本性地施设教化，不用思虑就能应机。如果不是这样，那和声闻乘（小乘）和外道的作意神通有什么区别呢？声闻乘的神通
English
English version The characteristics of a villain are revealed, and the emperor-like qualities of Liu Bei (the First Lord) are also revealed, while the characteristics of a heroic rogue are hidden. Although revelation and concealment seem different, their inherent nature is not different. △ Next, explain the two points of 'both the beginning and the end are good'. First explain, then summarize. The explanation part is divided into two points. First, establish the meaning based on the question. The answer is: This is precisely to show that the initial mind is fundamental. Because the initial mind is fundamental, there will be a later mind that is also fundamental. Because the later mind is fundamental, the initial mind is even more revealed as fundamental. Here, 'this' refers to the verse mentioned earlier when establishing the purpose, that is, in the 'One True Dharma Realm', it is fully equipped with the Ten Dharma Realms, and so on. 'Precisely showing that the initial mind is' refers to the previously mentioned possessing immeasurable merits and bearing immeasurable names, all of which are the initial mind of principle, which is the present. Precisely because it is like this, there will be the ultimate later mind of the fruition ground that is also like this. However, without the initial, the final cannot be revealed, and without the final, the initial cannot be revealed. The following text will explain in detail. △ Next, explain the question based on the meaning, divided into two points. First, establish the meaning. Why is it said that because the initial mind is fundamental, there will be a later mind that is also fundamental? If the dependent and direct rewards of the fruition ground are unobstructed and interpenetrating, and the form and mind are not two, manifesting in the Nine Dharma Realms, and expediently saving sentient beings, it is all because of realizing this, what the mind in the causal ground possesses. The six sentences of the fruition ground. The first two sentences speak of the Dharma Body and the Reward Body, the Land of Tranquil Light and the Land of True Reward. The Dharma Body takes emptiness as its seat, that is, the body is the land, and the land is the body, so it is said that the dependent and direct rewards are unobstructed and interpenetrating. The Reward Body takes the Land of True Reward as its land, constantly dwelling in the five aggregates as form and mind, which is a complete manifestation of Dharma nature, so it is said to be not two. This is all because it was originally possessed, and now it can be ultimately revealed. Next, the two sentences of 'manifesting forms' are to initiate great functions from the overall perspective. If the nature did not originally possess the Nine Dharma Realms, then when the fruition ground is achieved, how could such great functions be flourished? 'All because of' below summarizes the above meaning. △ Next, cite evidence, divided into two points. First, cite generally. Therefore, it is said that the interpenetration of the Buddhas' fruition ground is only to prove the inherent rationality of sentient beings. Therefore, they can teach and transform in accordance with their nature, and respond to opportunities without deliberation. If it were not like this, what would be the difference between the powers of the Hearer Vehicle (Small Vehicle) and the heretics? The supernatural powers of the Hearer Vehicle --------------------------------------------------------------------------------
Chinese
。作意而有。外道神通。依物而成。秪由无本可据故也。 △次的引。前泛引。亦是天台祖教。未明指人。故成泛引。今则明指法智大师妙宗钞文。故名的引。 故法智大师云。六即之义。不专在佛。一切假实。三乘人天。下至蛣𧏙。地狱色心。皆须六即。辨其初后。所谓理蛣𧏙。名字乃至究竟蛣𧏙。以论十界。皆理性故。无非法界。一不可改。故名字去。不惟显佛。九亦同彰。至于果成。十皆究竟。 文有二段。初泛明。既曰六即之义。不专在佛。是则不惟理即。性具十界。分真究竟。亦约十界而判。一切假实。总举假名一千。五阴一千。国土一千。不专在佛。即佛界。三乘。即声闻缘觉菩萨三法界。人天下至。该修罗饿鬼四法界。蛣𧏙。畜生法界之至微者。并地狱法界。共为十种。世间有情类尽。色心则总举依正。乃成五阴。单色无心。乃成国土。如是十界三千。皆须六即。辨其初后。是则举十界。依正二报。凡是性具。一色一心。皆可以六即判之。所谓下二的判。文中但拈界及微者。如畜生道中。顺足以丸其粪。倒足以推其车者。皆可以六即判之。故曰所谓理蛣𧏙云云。何以故。以论十界。皆理性故。无非法界。一不可改。言性具十界。无不即性体性量。清净本然。周遍法界也。故名字去。 现代汉语译本：由作意而产生。外道的神通，依赖外物而成。只因为没有根本可以依据的缘故。 其次是引证。前面是泛泛地引证，也是天台宗祖师的教义，但没有明确指明是哪个人，所以是泛泛的引证。现在则明确指明是法智大师（Fǎzhì Dàshī，指智顗，天台宗的实际创始人）《妙宗钞》（Miàozōng Chāo，天台宗的重要著作）的文句，所以称为明确的引证。 所以法智大师说：‘六即（liù jí，佛教术语，指众生从理上本具佛性到最终成佛的六个阶段）的意义，不只在于佛（fó，觉悟者）。一切假（jiǎ，虚幻的）实（shí，真实的），三乘（sānshèng，声闻乘、缘觉乘、菩萨乘）人天（réntiān，人和天人），下至蛣𧏙（jiéjiàng，小虫），地狱（dìyù，受苦之处）色心（sèxīn，物质和精神），都必须有六即，辨别它们的初始和最终。’ 所谓理蛣𧏙，名字乃至究竟蛣𧏙。用以论述十法界（shífǎjiè，地狱、饿鬼、畜生、阿修罗、人、天、声闻、缘觉、菩萨、佛）时，都是理性所具有的，没有不是法界（fǎjiè，宇宙万有）的，一法不可改变。所以从名字位开始，不只是彰显佛，其余九界也同样彰显。至于果位成就，十界都达到究竟。 文分两段。首先是泛泛地说明。既然说‘六即的意义，不只在于佛’，那么就不只是理即位（lǐjíwèi，六即位中的第一位）性具十法界，分证位（fēnzhèngwèi，修行过程中逐步证悟的阶段）和究竟位（jiūjìngwèi，最终证悟的阶段）也是根据十法界来判定的。一切假实，总括了假名一千，五阴（wǔyīn，色、受、想、行、识）一千，国土一千，不只在于佛界。三乘，就是声闻（shēngwén，听闻佛法而悟道者）、缘觉（yuánjué，通过观察因缘而悟道者）、菩萨（púsà，立志救度众生的觉悟者）三法界。人天以下，包括阿修罗（āxiūluó，好战的神）、饿鬼（èguǐ，饥渴的鬼）、四法界。蛣𧏙，是畜生（chùshēng，动物）法界中最微小的。加上地狱法界，共为十种。世间有情众生都包括在内。色心则总括了依报（yībào，众生所依赖的生存环境）和正报（zhèngbào，众生的身心），构成五阴。只有色而没有心，就构成国土。像这样十界三千，都必须有六即，辨别它们的初始和最终。这就是说，举出十法界，依报和正报，凡是性具的，一色一心，都可以用六即来判定。所谓下面详细的判定。文中只拈出法界以及最微小的，比如畜生道中，用脚顺着可以搓粪，倒过来可以推车的，都可以用六即来判定。所以说所谓理蛣𧏙等等。为什么呢？因为用以论述十法界时，都是理性所具有的，没有不是法界的，一法不可改变。意思是说，性具十法界，没有不即是性体（xìngtǐ，本性本体）、性量（xìngliàng，本性的度量），清净本然，周遍法界的。所以从名字位开始。