English
English version: Earth is where things are born. The 'Dharma of arising from conditions' mentioned in the *Madhyamaka-karika* (Treatise on the Middle Way) refers to this. Taking the *Awakening of Faith* as the gateway, the meaning is as explained earlier. Next, the second part is explained, divided into two points: First, stating the verse to establish the doctrine. 'The nature of the One True Dharma Realm, unchangeable yet able to accord with conditions, the Three Bodies and Four Lands, are all transformed and created by the mind.' 'The nature of the One True Dharma Realm' refers to its essence. 'Unchangeable yet able to accord with conditions' refers to its function. 'The Three Bodies and Four Lands' refers to the things created by according with conditions. 'All transformed and created by the mind' is to converge phenomena to principle, and converge function to essence. The term 'transformed and created' comes from the *Avatamsaka Sutra* (Flower Garland Sutra) and the *Lankavatara Sutra*. The Venerable Siming said: 'Created' applies to the Four Teachings, while 'transformed' only belongs to the Perfect Teaching. The meaning of 'created' also includes the Separate Teaching, distinguishing between the Exclusive and Non-exclusive Teachings. In the Exclusive Teaching, the Buddha-nature is like a purely good person, unable to do evil; forced by evil people, they reluctantly do various evil deeds, and their nature becomes evil. In the Non-exclusive Teaching, the Buddha-nature is like a noble person who is not a specific vessel, capable of both good and evil. Although like evil people, they do various evil deeds, their nature remains unchanged. Now the text says 'unchangeable yet able to accord with conditions,' which is based on the Buddha-nature in the Perfect Teaching. Next, the meaning is explained based on the doctrine, divided into two points: First, generally explaining all dharmas; then, specifically explaining the views of this school. First, generally explaining all dharmas, further divided into two points: First, explaining unchangeable yet according with conditions; then, explaining according with conditions yet unchangeable. First, explaining unchangeable yet according with conditions, further divided into three points: First, explaining the first line to establish the foundation. The *Awakening of Faith* says: 'The nature of the One True Dharma Realm' is what was explained earlier as the essence, attributes, and inherent qualities of the nature. The One True Dharma Realm, essence, attributes, and inherent qualities of the nature, is the root, the nature, the principle, the essence. The created Three Bodies and Four Lands are the branches, the phenomena, the things, the function. If the essence is subtle, the function is not manifest; if the function is subtle, the essence cannot be established. If the *Awakening of Faith* wants to clarify the function of the bodies and lands, if it does not first point out the principle of the One True Dharma Realm as the root, then the function will have nothing to rely on, and the meaning will have nowhere to return. Therefore, the first line is explained first, as the foundation. Next, the second line is explained, revealing the preceding merits, divided into three points: First, the Dharma. The teachings say that true thusness (Tathata) is unchangeable yet accords with conditions, and accords with conditions yet is unchangeable, precisely because the essence, attributes, and inherent qualities of the nature are inherent qualities themselves. 'The teachings' generally refers to various sutras and treatises. --------------------------------------------------------------------------------
Chinese
若欲的指。起信论虽彰其名。不若楞严经。盛阐其义。如七大莫不清净本然。周遍法界。此言不变也。而一一皆云。随众生心应所知量。循业发现。此言随缘也。既言清净本然而随缘。岂非能随其缘而不变。正由性体性量即性具。亦唯此文。涣彰其义。如曰性色真空。性空真色等非性具乎。又曰一一清净本然。非性体乎。又曰周遍法界。非性量乎。前文已明。今不繁释。 △次譬。 如君子不器。善恶皆能。 君子不器。语出论语。朱子曰。器者。各适其用。而不能相通。成德之士。体无不具。故用无不周。非特为一才一艺而已。论引以譬一真法性之中。体无不具。故能随净缘。能造佛界之善。随染缘。能造九界之恶也。 △三证二。初引经。 故晋译华严经云。能随染净缘。具造十法界。 华严有二译。一晋译。二唐译。天台大师生于梁代。而说法于陈隋。故凡引证。皆是晋译。今仍大师所用。故引晋译。 △次释义二。初释随缘变造。 谓真如性中所具九法界。能随染缘。造事中九法界。真如性中所具佛法界。能随净缘。造事中佛法界。 夫性有善恶。缘有染净。性具佛界为善。全性起三观之修为净。性具九界为恶。全性起三惑之修为染。缘虽染净不同 现代汉语译本 如果想要了解‘的指’（真实指向），虽然《起信论》（《大乘起信论》）也阐明了它的名称，但不如《楞严经》那样盛大地阐述它的意义。例如，‘七大’（地、水、火、风、空、见、识七种元素）莫不清净本然，周遍法界，这是说它不变。而每一处都说，‘随众生心应所知量，循业发现’，这是说它随缘。既然说清净本然而随缘，难道不是能够随着因缘而不变吗？正是由于性体、性量即性具，也只有这段经文，充分地阐明了它的意义。例如说‘性色真空，性空真色’等，难道不是性具吗？又说‘一一清净本然’，难道不是性体吗？又说‘周遍法界’，难道不是性量吗？前面的经文已经阐明，现在不再繁琐地解释。 △其次用譬喻说明。 如君子不器，善恶皆能。 ‘君子不器’，这句话出自《论语》。朱熹说：‘器，各有适合的用途，而不能互相通用。成德之士，本体完备，所以作用无所不周，不只是具备一种才能一种技艺而已。’这里引用来比喻一真法性之中，本体完备，所以能够随着清净的因缘，造就佛界的善；随着染污的因缘，造就九界的恶。 △第三用经文来证明（分为两部分）。首先引用经文。 所以晋译《华严经》说：‘能随染净缘，具造十法界。’ 《华严经》有两个译本，一个是晋译，一个是唐译。天台大师生于梁代，而在陈隋时代说法，所以凡是引用经文，都是晋译本。现在仍然采用大师所用的版本，所以引用晋译本。 △其次解释经文的含义（分为两部分）。首先解释随缘变造。 意思是说，真如自性中所具有的九法界，能够随着染污的因缘，造就事相中的九法界；真如自性中所具有的佛法界，能够随着清净的因缘，造就事相中的佛法界。 自性具有善恶，因缘有染净。自性具有佛界是善，完全依自性而起的三观（空观、假观、中观）的修行为净。自性具有九界是恶，完全依自性而起的三惑（见思惑、尘沙惑、无明惑）的修行为染。因缘虽然染净不同
English
English version If one wishes to understand the ‘direct pointing’ (the true indication), although the *Qixin Lun* (Awakening of Faith in the Mahayana) elucidates its name, it is not as thorough as the *Lengyan Sutra* (Surangama Sutra) in extensively expounding its meaning. For example, the ‘Seven Great Elements’ (earth, water, fire, wind, space, perception, consciousness) are all inherently pure and pervade the *Dharmadhatu* (realm of reality), which speaks to its immutability. And each instance states, ‘According to the minds of sentient beings, corresponding to the extent of their knowledge, following karma, they manifest,’ which speaks to its conditionality. Since it is said to be inherently pure yet conditioned, isn't it capable of adapting to conditions without changing? It is precisely because the nature of the substance, the measure of the nature, is inherent in the nature itself, and only this passage fully elucidates its meaning. For example, saying ‘The nature of form is truly emptiness, the nature of emptiness is truly form,’ etc., are these not inherent in the nature? Furthermore, saying ‘Each and every one is inherently pure,’ is this not the nature of the substance? Also, saying ‘Pervades the *Dharmadhatu*,’ is this not the measure of the nature? The preceding text has already clarified this, so I will not explain it in detail now. △ Next, using a metaphor. Like a *junzi* (gentleman) is not a vessel, capable of both good and evil. ‘A *junzi* is not a vessel’ comes from the *Analects*. Zhu Xi said: ‘Vessels each have their suitable uses and cannot be interchanged. A person of accomplished virtue possesses everything within, so their function is all-encompassing, not limited to just one talent or skill.’ This is used as a metaphor for the One True *Dharmadhatu*, in which the substance is complete, so it can, according to pure conditions, create the good of the Buddha realm; according to defiled conditions, create the evil of the Nine Realms. △ Third, proving with scripture (in two parts). First, quoting scripture. Therefore, the Jin translation of the *Avatamsaka Sutra* (Flower Garland Sutra) says: ‘Capable of following defiled and pure conditions, fully creating the Ten *Dharmadhatu*.’ The *Avatamsaka Sutra* has two translations, one from the Jin dynasty and one from the Tang dynasty. *Tiantai* (T'ien-t'ai) Master was born in the Liang dynasty and taught during the Chen and Sui dynasties, so all scriptural quotations are from the Jin translation. Now, we still use the version used by the Master, so we quote the Jin translation. △ Next, explaining the meaning of the scripture (in two parts). First, explaining conditioned transformation. It means that the Nine *Dharmadhatu* inherent in the true suchness nature can, according to defiled conditions, create the Nine *Dharmadhatu* in phenomena; the Buddha *Dharmadhatu* inherent in the true suchness nature can, according to pure conditions, create the Buddha *Dharmadhatu* in phenomena. The nature has good and evil, and conditions have defilement and purity. The Buddha realm inherent in the nature is good, and the cultivation of the Three Contemplations (emptiness, provisional existence, middle way) arising entirely from the nature is pure. The Nine Realms inherent in the nature are evil, and the cultivation of the Three Delusions (delusions of views and thoughts, delusions like dust and sand, delusions of ignorance) arising entirely from the nature is defiled. Although the conditions are different in defilement and purity --------------------------------------------------------------------------------
Chinese
。能从善恶而起。善恶之性。在真如中。其体融通。皆不分而分。分而不分者也。或问九界之中。六凡见思。可云为染。三乘本修空观。菩萨本修假中二观。云何亦判为染。答曰。二乘修空。虽异六凡。其所修者。正顺尘沙。菩萨假中。虽异二乘。其所修者。正顺无明。是以九界概判惑染。以其不知修从性起。逆三德性故也。惟圆顿教。初心即知全三惑染是三德性。能全性起修。是故若空若假若中。皆称为顺为净也。 △次释能生所以二。初释。 所以能者。正由性具。性若不具。何所称能。 圆顿教人。妙解妙行。及所重者。华严能之一字。非惟随净缘。造修善谓之为能。即随染缘造修恶。亦谓之能。染净虽复差殊。能性无二无别。既无二别。是则本无染净之分。今秪就众生迷情。谓之为染。诸佛悟理。谓之为净尔。然而归功有在。正由性具。性若不具。何所称能。 △次证。 天台家言。并由理具。方有事用。此之谓也。 天台家言者。荆溪大师十不二门中文也。引证华严能随之文。有三义。曰理具。曰事造。曰二缘。今文但证二。意已含三。 △三释三四句结成所由。 是知事中十法界。三身四土。悉由真如随缘变造。 事中十法界。总约生佛依正而 现代汉语译本：能从善恶而生起。善恶的性质，在真如（Tathata，事物的真实本性）之中，其本体融会贯通，都是不分而分，分而不分的。或者有人问，在九界之中，六凡（地狱、饿鬼、畜生、阿修罗、人、天）所见的思惑，可以说是有染污的。三乘（声闻、缘觉、菩萨）本来修习空观，菩萨本来修习假观和中观，为什么也判定为染污呢？回答说，二乘修习空观，虽然不同于六凡，但他们所修习的，正是顺应尘沙惑。菩萨修习假观和中观，虽然不同于二乘，但他们所修习的，正是顺应无明惑。因此，九界都被概括地判定为有迷惑染污，因为他们不知道修行是从自性生起的，违背了法身德、般若德、解脱德这三德之性。只有圆顿教，最初发心就知晓全部的三惑染污就是三德之性，能完全从自性生起修行，因此无论是空、假、中，都称为顺，称为净。 △接下来解释能生的原因，分为两部分。首先解释： 之所以能生起，正是由于自性本具。自性如果不是本具的，又凭什么称为能生呢？ 圆顿教的人，精妙地理解，精妙地修行，以及所重视的，是《华严经》中的‘能’字。不仅仅是随顺清净的因缘，造作修习善法才称为‘能’，即使是随顺染污的因缘，造作修习恶法，也称为‘能’。染净虽然差别很大，但能生的自性没有两样，没有差别。既然没有两样差别，那么本来就没有染净的区分。现在只是就众生迷惑的情感，称之为染污；诸佛觉悟了真理，称之为清净罢了。然而归功于什么呢？正是由于自性本具。自性如果不是本具的，又凭什么称为能生呢？ △接下来论证： 天台家说，都是由于理体本具，才会有事相上的作用。说的就是这个道理。 天台家所说，是荆溪大师《十不二门》中的文字。引用论证《华严经》‘能随’的文句，有三种含义：一是理具，二是事造，三是二缘。现在文中只论证了两种，意思已经包含了三种。 △第三，解释三四句，总结所由： 由此可知，事相中的十法界、三身（法身、报身、应身）、四土（凡圣同居土、方便有余土、实报庄严土、常寂光土），都是由真如（Tathata，事物的真实本性）随缘变现造作的。 事相中的十法界，总括了众生和佛的依报和正报。