English
English version: It is able to arise from good and evil. The nature of good and evil, within the Tathata (the true nature of things), its essence is interconnected, both undivided yet divided, and divided yet undivided. Someone might ask, within the Nine Realms, the Six Realms of Common Beings (hell-beings, hungry ghosts, animals, asuras, humans, devas) and their afflictions of views and thoughts can be said to be defiled. The Three Vehicles (Śrāvakas, Pratyekabuddhas, Bodhisattvas) originally cultivate the contemplation of emptiness, and Bodhisattvas originally cultivate the contemplation of provisionality and the middle way. Why are they also judged as defiled? The answer is, although the Two Vehicles' cultivation of emptiness differs from the Six Realms, what they cultivate is precisely in accordance with afflictions like dust and sand. Although Bodhisattvas' provisionality and the middle way differ from the Two Vehicles, what they cultivate is precisely in accordance with ignorance. Therefore, the Nine Realms are generally judged as having delusion and defilement because they do not know that cultivation arises from the inherent nature, going against the three virtues of Dharmakaya, Prajna, and liberation. Only the perfect and sudden teaching (Yuandun) knows from the initial aspiration that all three afflictions are the three virtues, and is able to fully cultivate from the inherent nature. Therefore, whether it is emptiness, provisionality, or the middle way, all are called compliant and pure. △ Next, explaining the reason for being able to produce, in two parts. First, explaining: The reason it is able to arise is precisely because the inherent nature is complete. If the inherent nature were not complete, what would be called able to produce? Those of the perfect and sudden teaching (Yuandun), with subtle understanding and subtle practice, and what they value, is the word 'able' in the Avatamsaka Sutra. It is not only following pure conditions, creating and cultivating good that is called 'able,' but even following defiled conditions, creating and cultivating evil, is also called 'able.' Although defilement and purity are vastly different, the nature of being able to produce is not two, not different. Since there is no two, no difference, then originally there is no distinction between defilement and purity. Now, it is only based on the deluded feelings of sentient beings that it is called defilement; when Buddhas awaken to the truth, it is called purity. However, where does the credit lie? It is precisely because the inherent nature is complete. If the inherent nature were not complete, what would be called able to produce? △ Next, proving: The Tiantai school says that it is all due to the inherent principle that there is function in phenomena. This is what it means. What the Tiantai school says is the text in Master Jingxi's 'Ten Non-Dual Gates.' Quoting and proving the Avatamsaka Sutra's phrase 'able to follow,' there are three meanings: one is inherent principle, two is phenomenal creation, and three is the two conditions. Now the text only proves two, but the meaning already includes all three. △ Third, explaining the third and fourth sentences, concluding the reason: From this, it is known that the Ten Dharma Realms, the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), and the Four Lands (Land of Coexistence of Ordinary Beings and Sages, Land of Expedient Residue, Land of True Reward and Adornment, Land of Eternal Stillness and Light) within phenomena are all transformed and created by the Tathata (the true nature of things) following conditions. The Ten Dharma Realms within phenomena encompass the environment and the beings of sentient beings and Buddhas. --------------------------------------------------------------------------------
Chinese
言。三身。则别约佛界而言。乃略土而存身。四土。则通约十法界而言。乃略身而存土。盖三身则惟佛有之。菩萨虽具。终未究竟。四土则佛界具有。菩萨有三。二乘有二。六凡惟一。即同居土也。如是十界。身之与土。悉由真如一性。理具三千。随染净缘。变造三千。初明不变随缘竟。 △次明随缘不变二。初释。 既曰真如不变随缘。随缘不变。则事中染净身土当体即真。无一丝毫。可加损于其间者。 若别教但中之理。既变而方随缘。安得随缘而能不变。此如淳善人。本不能恶。为恶人逼而强作诸恶。故说此善人。今不淳矣。今圆教圆中。性具诸法。乃真如既不变而随缘。岂不虽随缘而不变。惟其不变。故事中不惟清净身土。当体即真。即染污身土。亦当体即真。是则于净身土。无一毫而加于性。于染身土。无一毫而损其真。 △次证。 楞严经云。见与见缘。并所想相。如虚空华。本无所有。此见及缘。元是菩提妙净明体是也。 不变随缘之义。有理实。有情虚。九法界众生。迷理实以为情虚。故随缘变造九界依之与正。佛法界人。达情虚而为理实。故随缘变造佛法界依之与正。如见与见缘。并所想相。以情虚故。本无所有。而众生迷之以为实有。惟十方诸佛。与大菩 现代汉语译本： 上面所说的三身，是特别针对佛的境界而言的，是省略了国土而只谈身。四土，则是通用于十法界而言的，是省略了身而只谈国土。因为三身只有佛才具有，菩萨虽然也具备，但终究没有达到究竟圆满。四土则是佛界具有，菩萨有三种，二乘有二种，六凡只有一种，就是同居土。像这样十法界，身和国土，都是由真如一性，在理上具备三千种法，随着染污或清净的因缘，变现出三千种法。以上说明了不变随缘的道理。 接下来阐述随缘不变的道理。首先进行解释： 既然说是真如不变随缘，随缘不变，那么事相中的染污或清净的身土，其本体就是真如，没有一丝一毫可以增减的。 如果按照别教但中之理，既然已经变异才去随缘，又怎么能随缘而不变呢？这就像一个淳朴善良的人，本来不会做坏事，被恶人逼迫才勉强做了各种坏事。所以说这个善良的人，现在已经不淳朴了。现在圆教圆中，自性具足一切法，是真如既不变而随缘，难道不是虽然随缘而不变吗？正因为不变，所以事相中不仅清净的身土，其本体就是真如，即使是染污的身土，其本体也是真如。这样，对于清净的身土，没有一丝一毫可以增加到真如本性上的；对于染污的身土，也没有一丝一毫可以损减真如的。 接下来进行论证： 《楞严经》说：‘见与见缘，以及所想的相，如同虚空中的花朵，本来就没有实体。’这里的‘见’和‘见缘’，原本就是菩提妙净明体。 不变随缘的含义，有理上的真实，有情识上的虚妄。九法界的众生，迷惑于理上的真实，而认为是情识上的虚妄，所以随着因缘变现出九界的依报和正报。佛法界的人，通达情识上的虚妄，而认为是理上的真实，所以随着因缘变现出佛法界的依报和正报。比如‘见与见缘，以及所想的相’，因为是情识上的虚妄，所以本来就没有实体，而众生却迷惑地认为它是真实存在的。只有十方诸佛，以及大菩萨（Mahasattva）
English
English version: The aforementioned Three Bodies (Trikaya) are specifically discussed in relation to the realm of the Buddhas, focusing on the bodies while omitting the lands. The Four Lands (Caturvidha-bhumi), on the other hand, are discussed in relation to the Ten Dharma Realms, focusing on the lands while omitting the bodies. This is because only Buddhas possess the Three Bodies; although Bodhisattvas (Bodhisattva) also possess them, they have not yet reached ultimate perfection. The Four Lands are possessed by the Buddhas, Bodhisattvas have three, the Two Vehicles have two, and the Six Ordinary Realms have only one, which is the Land of Co-dwelling. Thus, the bodies and lands of the Ten Realms all originate from the one nature of True Thusness (Tathata), which inherently possesses three thousand dharmas in principle, and manifests three thousand dharmas according to defiled or pure conditions. The above explains the principle of unchanging-depending-on-conditions. Next, the principle of depending-on-conditions-unchanging is explained. First, an explanation is given: Since it is said that True Thusness is unchanging-depending-on-conditions and depending-on-conditions-unchanging, then the defiled or pure bodies and lands in phenomena are intrinsically True Thusness, without a single iota that can be added or subtracted. If according to the Separate Teaching's (别教) principle of 'only the middle', how can it be unchanging while depending on conditions, since it only depends on conditions after it has changed? This is like a pure and virtuous person who is inherently incapable of evil, but is forced by evil people to commit various evils. Therefore, it is said that this virtuous person is no longer pure. Now, in the Perfect Teaching's (圆教) perfect middle way, the self-nature is complete with all dharmas. True Thusness is unchanging while depending on conditions, so how can it not be unchanging even while depending on conditions? Precisely because it is unchanging, not only are the pure bodies and lands in phenomena intrinsically True Thusness, but even the defiled bodies and lands are also intrinsically True Thusness. Thus, nothing can be added to True Thusness in pure bodies and lands, and nothing can be subtracted from True Thusness in defiled bodies and lands. Next, a proof is given: The Surangama Sutra (楞严经) says: 'The seeing and the conditions of seeing, as well as the imagined appearances, are like flowers in the sky, originally without substance.' This 'seeing' and 'conditions of seeing' are originally the wondrous, pure, and bright substance of Bodhi. The meaning of unchanging-depending-on-conditions has a real aspect in principle and an illusory aspect in sentient beings. Sentient beings in the Nine Dharma Realms are deluded about the real aspect in principle, considering it to be illusory in sentient beings. Therefore, they manifest the dependent and retributive aspects of the Nine Realms according to conditions. People in the Buddha Dharma Realm understand the illusory aspect in sentient beings and consider it to be the real aspect in principle. Therefore, they manifest the dependent and retributive aspects of the Buddha Dharma Realm according to conditions. For example, 'the seeing and the conditions of seeing, as well as the imagined appearances,' are originally without substance because they are illusory in sentient beings, but sentient beings are deluded and consider them to be real. Only the Buddhas of the ten directions and the great Bodhisattvas (Mahasattva) --------------------------------------------------------------------------------
Chinese
萨。于其自住三摩地中。达情本虚。故如虚空华。本无所有。情虚既去。而理实自现。故此见及缘。元是菩提妙净明体。云何于中。有是非是。以此文而印证此理。最为允当。初通明诸法竟。 △次的明此宗二。初发明宗义。二结归显旨。初又二。初明不变随缘。 若然。则娑婆极乐。此世众生。当生九品。弥陀已成吾心当果。悉由心性之所变造。 不变随缘。随缘不变之义既成。今乃会而归之。以明今宗求生极乐之事。莫非不变而随缘。文中先举随缘之事。约土则有此彼之殊。故曰娑婆极乐。约因则有现未之异。故曰此世众生。当生九品。约果则有己他之别故曰弥陀已成。吾心当果。然后略点不变之旨。故曰悉由心性之所变造。要知随缘之事。悉由真如变造而已。立此以为根本。可以发明随缘不变之义。 △次明随缘之变。 心具而造。岂分能所。即心是佛。即佛是心。即心是土。即土是心。即心是果。即果是心。能造因缘。及所造法。当处皆是心性。 心具而造。岂分能所二句立根本。泯能所忘待对也。盖约事。虽有彼此现未己他之殊。约理实无身土因果生佛之异。是则即心是佛二句。泯因果也。次二句。泯彼此也。次二句。泯现未也。皆以心性泯之俾因果混为一致。彼此 萨（音译词，意义不详）。在其自住三摩地（Samadhi，一种冥想状态）中，达到情本虚幻的境界。所以就像虚空中的花朵，本来就不存在。情识虚幻既然消去，真理自然显现。因此，这种见解和因缘，原本就是菩提（Bodhi，觉悟）妙净明体的显现。怎么能从中分辨是非对错呢？用这段文字来印证这个道理，最为恰当。以上是总括地阐明诸法。 △接下来阐明此宗的要义，分为两部分。首先阐明宗义，然后总结归纳以彰显宗旨。阐明宗义又分为两部分，首先阐明不变随缘的道理。 如果这样说，那么娑婆（Saha，指我们所处的世界）和极乐（Sukhavati，指阿弥陀佛的净土），这个世界的众生，将要往生九品（根据修行程度划分的往生等级），阿弥陀佛（Amitabha）已经成就，而我们的心性将要成就的果位，都是由心性所变造的。 不变随缘，随缘不变的意义既然已经成立，现在就将它们会归起来，以阐明本宗求生极乐这件事，没有不是不变而随缘的。文中先举出随缘的事例，从国土来说，有此（娑婆）彼（极乐）的差别，所以说‘娑婆极乐’。从因来说，有现在和未来的不同，所以说‘此世众生，当生九品’。从果来说，有自己和他的区别，所以说‘弥陀已成，吾心当果’。然后简要点明不变的宗旨，所以说‘悉由心性之所变造’。要知道随缘的事例，都是由真如（Tathata，事物的本真状态）变造而成的。以此作为根本，可以阐明随缘不变的意义。 △接下来阐明随缘的变化。 心性具足而造作，哪里能分能造和所造？即心是佛，即佛是心。即心是土，即土是心。即心是果，即果是心。能造的因缘，以及所造的法，当下都是心性。 ‘心具而造，岂分能所’这两句是立根本，泯除能所，忘却对待。大概从现象上说，虽然有彼此、现在未来、自己和他的不同，从理体上说，实在没有身土、因果、众生和佛的差异。因此，‘即心是佛’这两句，泯除因果。接下来的两句，泯除彼此。再接下来的两句，泯除现在未来。都是用心性来泯除它们，使因果混合为一体，彼此