English
English version: It arises from intentional action. The supernatural powers of externalists are dependent on external objects. This is simply because there is no fundamental basis to rely on. Next is the citation. The previous was a general citation, also from the teachings of the Tiantai (天台) patriarchs, but it did not specifically point to a person, so it was a general citation. Now it specifically points to the text of the Miaozong Chao (妙宗鈔) by Dharma Master Fazhi (法智大师, referring to Zhiyi, the de facto founder of the Tiantai school), so it is called a specific citation. Therefore, Dharma Master Fazhi said: 'The meaning of the Six Identities (六即, six stages from inherent Buddha-nature to complete Buddhahood) is not exclusive to the Buddha (佛, the awakened one). All conditioned (假) and real (实), the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), humans and devas (人天, humans and heavenly beings), down to the smallest insects (蛣𧏙), the material and mental (色心) aspects of hell (地狱), all must have the Six Identities, distinguishing their beginning and end.' So-called Identity in Principle of the smallest insects, Identity in Name, and even Ultimate Identity of the smallest insects. When discussing the Ten Realms (十法界, realms of hell-beings, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas), all are inherent in principle, and there is nothing that is not the Dharma Realm (法界, the totality of existence), and one dharma cannot be changed. Therefore, from the Identity in Name onwards, it not only reveals the Buddha, but also manifests the other nine realms. As for the attainment of the fruit, all ten realms reach the ultimate. The text has two sections. First, a general explanation. Since it says 'The meaning of the Six Identities is not exclusive to the Buddha,' then it is not only the Identity in Principle (理即位, the first of the Six Identities) that inherently possesses the Ten Realms, but also the stages of Partial Realization (分证位, stages of gradual enlightenment) and Ultimate Realization (究竟位, the stage of final enlightenment) are determined according to the Ten Realms. All conditioned and real, encompassing a thousand false names, a thousand skandhas (五阴, form, feeling, perception, volition, and consciousness), and a thousand lands, are not exclusive to the Buddha Realm. The Three Vehicles are the three Dharma Realms of Śrāvakas (声闻, those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (缘觉, those who attain enlightenment through observing conditions), and Bodhisattvas (菩萨, those who aspire to save all beings). Below humans and devas, including the four Dharma Realms of Asuras (阿修罗, warlike deities), Hungry Ghosts (饿鬼, suffering ghosts), and the smallest insects, which are the most minute of the Animal (畜生, animals) Realm. Together with the Hell Realm, there are ten kinds. All sentient beings in the world are included. The material and mental encompass the Dependent Retribution (依报, the environment that beings depend on) and the Proper Retribution (正报, the body and mind of beings), forming the five skandhas. Only form without mind constitutes the land. Like this, the three thousand aspects of the ten realms must all have the Six Identities, distinguishing their beginning and end. That is to say, taking the Ten Realms, the Dependent and Proper Retributions, whatever is inherent in nature, one form and one mind, can be judged by the Six Identities. The so-called detailed judgment below. The text only picks out the realms and the most minute, such as in the Animal Realm, those that use their feet to roll dung and push carts, can all be judged by the Six Identities. Therefore, it is said, 'So-called Identity in Principle of the smallest insects,' and so on. Why? Because when discussing the Ten Realms, all are inherent in principle, and there is nothing that is not the Dharma Realm, and one dharma cannot be changed. It means that the inherent Ten Realms are none other than the Essence (性体, the essence of nature), Measure (性量, the measure of nature), pure and natural, pervading the Dharma Realm. Therefore, from the Identity in Name onwards. --------------------------------------------------------------------------------
Chinese
结成六即之义。不专在佛之意。此段文。总证初心是。方有后心是也。 △次释后心是。方显初心是。 云何后心是。方显初心是。正由后心果地。全证众生理本。故果地七种名目。悉是众生性德美称。但众生在迷。性德不显。故无此称。克论性德。岂可言无。 众生理具。诸佛果成。二二相成。方为圆道。盖后非初不有。初非后不彰。今文释成后义。故曰正由后心果地。全证众生理本。苟初心不具。七种美称。果地云何得证。如是功德。但众生下。释疑可知。 △次结。 故初后俱善。立义成矣。 夫疑为信障。亦是悟门。如前疑难苟蕴之在怀。岂不为性具法门之信障。今陈疑决答。群疑冰泮。岂不为生即无生之悟门。故凡造论。必设问答。以发明之。庶疑无不决。信无不生。此立辨难。阐明奥旨。力重千钧。学者疑深玩之。 △次一门明事造方融者。对前科而言。以由众生理性本具。故今事造方融也。然论本意。明求生净土。在于事造。而此事造。法体本融。乃生本无生。但事造属末。理具属本。本非末不显。末非本不融。二二相成。为论本意。故科之云。事造方融。文分为二。初标。 二身土缘起门。 缘者。因缘也。起者。生起也。因缘为能生。身 结成六即（Liu Ji，指凡夫到究竟佛的六个阶段）之义，并非只在于佛的层面。这段文字总的来说证明了初心是根本，有了初心，才会有后来的果地。 △接下来解释后心是，从而彰显初心是。 为什么说后心是才能彰显初心是呢？正是因为后心果地完全证悟了众生的理体根本，所以果地的七种名目，都是众生本有性德的美好称谓。只是众生在迷惑之中，性德无法显现，所以没有这些称谓。但从性德的本质来说，怎么能说没有呢？ 众生的理体本来就具备，诸佛的果地由此成就。二者相互成就，才是圆满的道路。后心没有初心就不会存在，初心没有后心就不会彰显。现在解释成就后心的意义，所以说正是因为后心果地完全证悟了众生的理体根本。如果初心不具备，果地的七种美好称谓又怎么能够证得呢？像这样的功德，‘但众生下’一句解释了疑惑，可以理解。 △接下来总结。 所以初心和后心都是善的，这个立义就成立了。 疑惑是信心的障碍，也是开悟的门径。如果之前的疑难一直存在于心中，岂不是成为性具法门的信心障碍？现在陈述疑问并解答，所有的疑惑都像冰一样融化，岂不是成为生即无生的开悟门径？所以凡是造论，必定设置问答，来阐明其中的道理，希望所有的疑惑都能解决，所有的信心都能生起。这里树立辨析疑难，阐明深奥的旨意，力量重如千钧。学习的人要深入地玩味。 △接下来‘一门明事造方融’，是相对于前面的科判而言的，因为众生的理体自性本来就具备，所以现在的事修才能圆融。然而这部论的本意，在于阐明求生净土在于事修，而这个事修，法体本来就是圆融的，乃是生本无生。只是事修属于末，理具属于本，本没有末就不会显现，末没有本就不会圆融。二者相互成就，是这部论的本意。所以科判说‘事造方融’。文章分为两部分，首先是标示。 二、身土缘起门。 缘，是因缘的意思。起，是生起的意思。因缘是能生的，身
English
The meaning of the Six Identities (Liu Ji, referring to the six stages from ordinary person to ultimate Buddha) is not limited to the Buddha's level. This passage generally proves that the initial mind is fundamental; only with the initial mind can there be the subsequent fruition. △ Next, explain the subsequent mind to highlight the initial mind. Why does the subsequent mind highlight the initial mind? It is precisely because the subsequent mind, in the fruition stage, fully realizes the fundamental principle of all beings. Therefore, the seven names of the fruition stage are all beautiful appellations of the inherent virtues of sentient beings. It is just that sentient beings are in delusion, and their inherent virtues cannot manifest, so they do not have these appellations. But in terms of the essence of inherent virtue, how can it be said that it does not exist? The principle of sentient beings is inherently complete, and the fruition of all Buddhas is thereby achieved. The two complement each other to form the perfect path. The subsequent mind cannot exist without the initial mind, and the initial mind cannot be manifested without the subsequent mind. Now, explaining the meaning of achieving the subsequent mind, it is said that it is precisely because the subsequent mind, in the fruition stage, fully realizes the fundamental principle of all beings. If the initial mind is not complete, how can the seven beautiful appellations of the fruition stage be realized? Such merit and virtue, the phrase 'but sentient beings...' explains the doubt and can be understood. △ Next, conclude. Therefore, both the initial and subsequent minds are good, and this proposition is established. Doubt is an obstacle to faith, but it is also a gateway to enlightenment. If the previous doubts remain in the mind, wouldn't they become an obstacle to faith in the Dharma gate of inherent nature? Now, presenting questions and answering them, all doubts melt away like ice, wouldn't it become a gateway to enlightenment of 'birth is no-birth'? Therefore, whenever a treatise is written, questions and answers must be set up to clarify the principles, hoping that all doubts can be resolved and all faith can arise. Here, establishing the analysis of difficulties and elucidating the profound meaning has a force as heavy as a thousand jun (a unit of weight). Students should deeply contemplate it. △ Next, 'one gate clarifies that practice and principle are mutually融通(rong tong, interpenetrating and harmonizing)', is in relation to the previous section, because the principle of sentient beings' self-nature is inherently complete, so the current practice can be融通(rong tong, interpenetrating and harmonizing). However, the intention of this treatise is to clarify that seeking rebirth in the Pure Land lies in practice, and this practice, the Dharma body is originally 融通(rong tong, interpenetrating and harmonizing), which is 'birth is originally no-birth'. It's just that practice belongs to the end, and principle belongs to the root. The root will not manifest without the end, and the end will not be 融通(rong tong, interpenetrating and harmonizing) without the root. The two complement each other, which is the intention of this treatise. Therefore, the section says 'practice and principle are mutually 融通(rong tong, interpenetrating and harmonizing)'. The article is divided into two parts, first is the indication. Two, the Gate of the Arising of Body and Land from Conditions. 'Condition' means cause and condition. 'Arising' means arising. Cause and condition are what give rise to, the body --------------------------------------------------------------------------------
Chinese
土为所生。中论所谓因缘所生法是也。以论为门。义如前释。 △次释二。初述偈立宗。 一真法界性。不变能随缘。三身及四土。悉由心变造。 一真法界性。言其体也。不变能随缘。言其能也。三身及四土。言随缘所造之事也。悉由心变造者。会事归理。会所归能也。变造之名。出华严楞伽二经。四明尊者云。造通四教。变惟属圆。义兼于别。分但不但。但中佛性。如纯善人。不能作恶。为恶人逼。强作诸恶。性变为恶。不但中。如君子不器。善恶皆能。虽同恶人。作诸恶事。其性不变。今文既云。不变能随缘。正以圆中。而为佛性。 △次依宗释义二。初通明诸法。二的明此宗。初中二。初明不变随缘。二明随缘不变。初又三。初释第一句以立根本。 论曰。一真法界性。即前文所明性体性量性具也。 一真法界。性体性量性具。本也。性也。理也。体也。所造三身四土。末也。相也。事也。用也。体微用不彰。用微体不立。论欲明身土之用。苟不先指一性理体。以为根本。则用无所立。义无所归。故先释第一句。以为根本。 △次释第二句显前功德三。初法。 教中说。真如不变随缘。随缘不变者。正由性体性量即性具故。 教中者。泛举经论也。 现代汉语译本： 土是万物生长的地方，正如《中论》所说的‘因缘所生法’。以《起信论》为入门，其含义如前文解释。 接下来解释第二部分，分为两点：首先陈述偈颂以确立宗旨。 ‘一真法界性，不变能随缘，三身及四土，悉由心变造。’ ‘一真法界性’，说的是它的本体。‘不变能随缘’，说的是它的作用。‘三身及四土’，说的是随缘所造的事物。‘悉由心变造’，是会合事相归于理体，会合作用归于本体。‘变造’这个词，出自《华严经》和《楞伽经》。四明尊者说：‘造’通于四教，‘变’只属于圆教。‘造’的含义兼顾别教，区分但教和不但教。但教中的佛性，如同纯粹的善人，不能作恶，被恶人逼迫，才勉强做各种恶事，其本性变为恶。不但教中的佛性，如同君子不像是某种特定的器具，善恶都能做到。虽然和恶人一样，做各种恶事，但其本性不变。现在经文说‘不变能随缘’，正是以圆教中的佛性为依据。 接下来依据宗旨解释含义，分为两点：首先总的说明诸法，然后明确说明此宗的观点。首先总的说明诸法，又分为两点：首先说明不变随缘，然后说明随缘不变。首先说明不变随缘，又分为三点：首先解释第一句以确立根本。 《起信论》说：‘一真法界性’，就是前文所说明的性体、性量、性具。 一真法界，性体、性量、性具，是根本、是本性、是理体、是本体。所造的三身四土，是末端、是现象、是事物、是作用。本体隐微则作用不彰显，作用隐微则本体不能确立。《起信论》想要阐明身土的作用，如果不先指出一真法界的理体作为根本，那么作用就无所依凭，意义也无所归宿。所以先解释第一句，作为根本。 接下来解释第二句，彰显前面的功德，分为三点：首先是法。 经教中说，真如不变随缘，随缘不变，正是因为性体、性量就是性具的缘故。 经教中，是泛指各种经论。