English
English version Interpenetration. Sentient beings and Buddhas are not essentially different. The Ekayāna-dhātu (One True Dharma Realm) is the Madhyamaka-dharmatā (Middle Way Dharma-nature), which has two aspects. First, the kevala-madhyama (mere Middle Way), like the moon beyond the clouds, stands out from the two extremes. Therefore, both the relative and absolute truths, as well as the dependent and retributive aspects of the Ten Dharma Realms (Daśa-dhātu, ten realms of existence), are not inherent in the Dharma-nature. Only that which is without body, without land, without birth, and without Buddha can be considered the Dharmakāya (Dharma-body of the Buddha). Such a person can be discussed with about the citta-svabhāva (mind-nature). But to discuss citta-sukhāvatī (mind-only Pure Land) or svabhāva-Amitābha (self-nature Amitābha) is not permissible. Second, the pūrṇa-madhyama (perfect Middle Way) is like a cintāmaṇi (wish-fulfilling jewel), which is perfectly round in essence, perfectly clear, and full of treasures. Although it is one jewel, it has three meanings. Although there are three meanings, it is still one jewel. Therefore, it is said that within the One True Dharma Realm, the Ten Dharma Realms are fully present, and the dependent and retributive aspects are inherently interpenetrating. Sentient beings and Buddhas are not essentially different. Therefore, those who can realize this, that the Ten Dharma Realms are inherent in the nature, the dependent and retributive aspects interpenetrate, and sentient beings and Buddhas are not different, although they seek rebirth in the Pure Land all day long, birth is no-birth (anutpāda, non-arising). Although it is no-birth, it does not hinder the fervent seeking of rebirth in the Pure Land. How can this be compared to those who, when talking about no-birth, hinder birth, and when talking about birth, hinder no-birth? I believe that those who talk about the Pure Land, if they slightly lack the essence of inherent nature, then the mind-only and the Pure Land will inevitably be divided into two. The One True Dharma Realm, the Dharma-gate of inherent nature, should be diligently and thoroughly studied. △ Next, the meaning is explained according to the doctrine, in two parts. First, the formal explanation, and second, the brief explanation. The formal explanation is divided into two parts. First, a detailed explanation of the paramārtha (ultimate truth), and second, a summary into a doctrinal verse. The detailed explanation of the paramārtha is divided into two parts. First, directly pointing to the human mind. The treatise says: The One True Dharma Realm is the inherent mind-nature of all sentient beings. The One True Dharma Realm, from the perspective of the result, is the state attained by all Buddhas. Now, from the perspective of the cause, it is said to be the inherent mind-nature of all sentient beings. In this way, sentient beings and Buddhas are only distinguished by delusion and enlightenment. As for the essence of the Dharma-nature, sentient beings and Buddhas are not essentially different. Because there is no difference, sentient beings and Buddhas are not dualistic. Because of delusion and enlightenment, there are differences in cause and effect. Now, pointing out this non-duality is the theoretical foundation for the mind-only Pure Land, self-nature Amitābha, and the principle that birth is no-birth. None of the following nine gates is not based on this. △ Next, pointing out the merits of the mind, in two parts. First, listing the two meanings. -------------------------------------------------------------------------------- 心性。具无量德。受无量名。
Chinese
此之心性。指众生在因在迷之理性。然与佛在果在悟之证性。无二无别。故能具无量德。受无量名。惟其具此。故弥陀即我之本性。净土即我之惟心。是以无生而生。生即无生。具无量德。受无量名者。大经云。世谛但有名无实义。第一义谛有名有实义。今约众生。所具第一义谛。与佛究竟第一义谛。无少差殊故也。 △次释二义二。初释具无量德二。初徴德举要。 云何具无量德。举要言之。谓性体性量性具。 德既无量。不能枚举。今举其要。三性摄尽。众生迷此。而变为三惑。诸佛悟此。而转为三德。皆当体即是。故云变云转也。 △次据德释义三。初正释三德。次指同三谛。三引楞严证。初中二。初次第释义。次融通其理。初中三。初释性体。 云何性体。谓此心性。离四句。绝百非。体性坚凝。清净无染。不生不灭。常住无坏。 有无等四句。但可名目世间法。一真法界。如大火聚。四边不可凑泊。是故若言其有。成增益谤。若言其无。成损减谤。若言双亦。成相违谤。若言双非。成戏论谤。绝百非者。四句为本。每句具足四句。成十六句。约三世各十六句。成四十八句。加已起。未起。成九十六句。加根本四句。共百句。句句 现代汉语译本：心性，具足无量的功德，承受无量的名号。 这里的‘心性’，指的是众生在因地、在迷惑状态下的理性。然而，它与佛在果地、在觉悟状态下的证性，没有丝毫差别。因此，它能具足无量的功德，承受无量的名号。正因为它具足这些，所以阿弥陀佛就是我的本性，净土就是我的唯心。因此，无生而生，生即无生。具足无量的功德，承受无量的名号，正如《大经》所说：‘世俗谛但有名而无实义，第一义谛有名有实义。’现在就众生所具的第一义谛，与佛究竟的第一义谛而言，没有丝毫差别。 △下面解释二义，分为两部分。首先解释‘具无量德’，又分为两部分。首先提纲挈领地提出功德的要点。 什么是‘具无量德’？概括地说，就是性体、性量、性具。 功德既然是无量的，就无法一一列举。现在列举其要点，这三性就涵盖了一切。众生迷惑于此，就转变为三种迷惑；诸佛觉悟于此，就转为三种功德。都是当体即是，所以说是‘变’、‘转’。 △下面根据功德来解释意义，分为三部分。首先正式解释三德，其次指出与三谛相同，再次引用《楞严经》来证明。首先解释三德，又分为两部分。首先按次第解释意义，其次融通其中的道理。首先按次第解释意义，又分为三部分。首先解释性体。 什么是‘性体’？就是说，这心性，远离四句，超越百非，体性坚固凝定，清净没有污染，不生不灭，常住不坏。 有、无等四句，只能用来称说世间法。一真法界，如同大火堆，四面都无法靠近。因此，如果说它‘有’，就成了增益谤；如果说它‘无’，就成了损减谤；如果说它‘亦有亦无’，就成了相违谤；如果说它‘非有非无’，就成了戏论谤。超越百非，是因为四句是根本，每一句又具足四句，成为十六句。约三世各有十六句，成为四十八句。加上已起、未起，成为九十六句。加上根本的四句，总共一百句。句句...
English
English version: The nature of mind possesses immeasurable virtues and receives immeasurable names. Here, 'the nature of mind' refers to the rationality of sentient beings in the causal stage and in a state of delusion. However, it is no different from the realized nature of the Buddha in the resultant stage and in a state of enlightenment. Therefore, it can possess immeasurable virtues and receive immeasurable names. Precisely because it possesses these, Amitabha (Amitābha) [Immeasurable Light Buddha] is my inherent nature, and the Pure Land is my mind-only. Therefore, it is unborn yet born, and birth is unborn. Possessing immeasurable virtues and receiving immeasurable names, just as the *Larger Sutra* says: 'Conventional truth has only name without real meaning, while the ultimate truth has both name and real meaning.' Now, concerning the ultimate truth possessed by sentient beings, compared to the ultimate truth realized by the Buddha, there is no difference whatsoever. △ Next, explaining the two meanings, divided into two parts. First, explaining 'possessing immeasurable virtues,' further divided into two parts. First, outlining the key points of virtue. What is 'possessing immeasurable virtues'? In summary, it is the nature of essence (性体, xìng tǐ), the nature of capacity (性量, xìng liàng), and the nature of possession (性具, xìng jù). Since virtues are immeasurable, they cannot be enumerated one by one. Now, listing the key points, these three natures encompass everything. Sentient beings are deluded about this, and transform into three delusions; Buddhas are enlightened about this, and transform into three virtues. All are immediately present in their essence, hence the terms 'transform' and 'change'. △ Next, explaining the meaning based on the virtues, divided into three parts. First, formally explaining the three virtues, second, pointing out the identity with the three truths, and third, citing the *Śūraṅgama Sūtra* to prove it. First, explaining the three virtues, further divided into two parts. First, explaining the meaning in order, and second, integrating the principles within. First, explaining the meaning in order, further divided into three parts. First, explaining the nature of essence. What is 'the nature of essence'? It means that this nature of mind is apart from the four propositions (四句, sì jù) and transcends the hundred negations (百非, bǎi fēi). Its essence is firm and solid, pure and undefiled, unborn and undying, permanent and indestructible. The four propositions, such as existence and non-existence, can only be used to describe worldly phenomena. The One True Dharma Realm (一真法界, yī zhēn fǎ jiè) is like a great fire, impossible to approach from any side. Therefore, if it is said to 'exist,' it becomes an exaggerating slander; if it is said to 'not exist,' it becomes a diminishing slander; if it is said to 'both exist and not exist,' it becomes a contradictory slander; if it is said to 'neither exist nor not exist,' it becomes a frivolous slander. Transcending the hundred negations is because the four propositions are fundamental, and each proposition contains four propositions, becoming sixteen propositions. Considering the three periods of time, each with sixteen propositions, becomes forty-eight propositions. Adding 'already arisen' and 'not yet arisen,' becomes ninety-six propositions. Adding the fundamental four propositions, there are a total of one hundred propositions. Each proposition... --------------------------------------------------------------------------------
Chinese
皆非。故云百非。体性坚凝者。此之性体。如金刚宝。万物不能坏。能坏一切万物。一切者。烦恼生死也。故此心性。处烦恼海。若骊珠而独耀。居生死岸。如桂轮而独朗。故曰清净无染。不生不灭。常住无坏。 △次释性量。 云何性量。谓此心性。竖穷三际横遍十方。世界有边。虚空无边。虚空有边。心性无边。现在有边。过未无边。过未有边。心性无边。无尽无尽。无量无量。 心性之量。乃以无量。而为之量。有量之量。必为三世之所迁移。十方之所局限。有迁移故。则有生灭。有局限故。则有去来。今之心性。既竖穷乎三世。复横遍乎十方。尚何生灭去来。能迁移为局限哉。夫世界。固无边矣。有漏微尘国。皆依空所生。是则世界。又有边也。虚空固无边矣。空生大觉中。如海一沤发。虚空又有边也。现在无住。本无分齐矣。以过去无始。未来无终言之。现在有边。过未无边也。过去未来。本无涯涘矣。以心性言之。过未有边。心性无边也。总而言之。秪可言其无尽无尽。无量无量而已。 △三释性具。 云何性具。谓此心性。具十法界。谓佛法界。菩萨法界。缘觉法界。声闻法界。天法界。修罗法界。人法界。畜生法界。饿鬼法界。地狱法界。此是假名。复有正报。谓佛 皆非。所以说是‘百非’。‘体性坚凝’是指，这个心性的本体，如同金刚宝一样，任何事物都无法摧毁它，而它却能摧毁一切事物。‘一切’指的是烦恼和生死。因此，这个心性，处于烦恼之海中，却像骊珠一样独自闪耀；居住在生死之岸，像桂轮一样独自明亮。所以说它是清净无染，不生不灭，常住不坏。 △下面解释心性的量。 什么是‘性量’？是指这个心性，竖向上穷尽过去、现在、未来三际，横向上遍及东、西、南、北、东南、西南、东北、西北、上、下十方。世界有边际，虚空没有边际，虚空有边际，心性没有边际。现在有边际，过去和未来没有边际，过去和未来有边际，心性没有边际。无尽无尽，无量无量。 心性的量，是用无量来衡量的。有量的量，必定会被三世所迁移，被十方所局限。因为有迁移，所以有生灭；因为有局限，所以有去来。现在的心性，既然竖向上穷尽三世，又横向上遍及十方，哪里还有生灭去来，能够迁移和局限它呢？世界，本来就没有边际。有漏的微尘国土，都依虚空而生。这样说来，世界又有边际了。虚空本来就没有边际，‘空生大觉中，如海一沤发’，虚空又有边际了。现在无住，本来就没有分界。用过去无始，未来无终来说，现在有边际，过去和未来没有边际。过去未来，本来就没有边涯。用心性来说，过去未来有边际，心性没有边际。总而言之，只能说它是无尽无尽，无量无量而已。 △三、解释性具。 什么是‘性具’？是指这个心性，具足十法界，即佛法界（Buddha-dhatu），菩萨法界（Bodhisattva-dhatu），缘觉法界（Pratyekabuddha-dhatu），声闻法界（Sravaka-dhatu），天法界（Deva-dhatu），修罗法界（Asura-dhatu），人法界（Manushya-dhatu），畜生法界（Tiryagyoni-dhatu），饿鬼法界（Preta-dhatu），地狱法界（Naraka-dhatu）。这些都是假名，还有正报，即佛。