English
None of these. Therefore, it is said 'a hundred negations'. 'The essence is firm and solid' means that the essence of this mind is like a diamond jewel, which cannot be destroyed by anything, but it can destroy all things. 'All things' refers to afflictions and birth and death. Therefore, this mind-essence, being in the sea of afflictions, shines alone like a bright pearl; dwelling on the shore of birth and death, it is as bright as the moon. Therefore, it is said to be pure and undefiled, neither arising nor ceasing, constant and indestructible. △ Next, explain the measure of the essence. What is the 'measure of the essence'? It refers to this mind-essence, which vertically exhausts the three periods of past, present, and future, and horizontally pervades the ten directions of east, west, south, north, southeast, southwest, northeast, northwest, up, and down. The world has boundaries, space is boundless, space has boundaries, and the mind-essence is boundless. The present has boundaries, the past and future are boundless, the past and future have boundaries, and the mind-essence is boundless. Endless, endless, immeasurable, immeasurable. The measure of the mind-essence is measured by immeasurability. A measurable measure must be shifted by the three periods and limited by the ten directions. Because there is shifting, there is arising and ceasing; because there is limitation, there is going and coming. Now that the mind-essence vertically exhausts the three periods and horizontally pervades the ten directions, how can arising, ceasing, going, and coming shift and limit it? The world is originally boundless. The defiled lands of dust particles all arise from space. In this way, the world has boundaries again. Space is originally boundless, 'space arises within the great enlightenment, like a bubble arising in the sea', space has boundaries again. The present is non-abiding and originally has no divisions. Speaking of the past without beginning and the future without end, the present has boundaries, and the past and future are boundless. The past and future are originally without limit. Speaking of the mind-essence, the past and future have boundaries, and the mind-essence is boundless. In summary, it can only be said to be endless, endless, immeasurable, immeasurable. △ Three, explain the inherent nature. What is 'inherent nature'? It refers to this mind-essence, which fully possesses the ten Dharma realms, namely the Buddha-dhatu (佛法界), Bodhisattva-dhatu (菩萨法界), Pratyekabuddha-dhatu (缘觉法界), Sravaka-dhatu (声闻法界), Deva-dhatu (天法界), Asura-dhatu (修罗法界), Manushya-dhatu (人法界), Tiryagyoni-dhatu (畜生法界), Preta-dhatu (饿鬼法界), and Naraka-dhatu (地狱法界). These are all provisional names, and there are also proper rewards, namely the Buddha. --------------------------------------------------------------------------------
Chinese
五阴。菩萨五阴。乃至地狱五阴。此是实法。复有依报。谓佛国土。菩萨国土。乃至地狱国土。 祖师云。只一具字。弥显今宗。以性具善。他师亦知。具恶缘了。他皆莫测。今家之言性具者。十法界也。若单言性具佛界。性善缘因。性净了因。善净不二。即善正因。如是之义。何经不谭。何师不说。 惟性具九界。性恶缘因性染了因。染恶不二。即恶正因。非华严。法华。维摩。圆觉。楞严。而不谈。非智者。荆溪。四明。幽溪。而不阐也。此是假名。名者实之宾。有假名。必有实法。即十界五阴。有正果。必有依报。即十界国土。如是依正。居一性中。即之弥分。派之弥合。此之性具。既即性体性量。故荆溪大师云。十方净秽。卷舒同在于刹那。一念色心。包罗遍收于法界。并天真本具。非缘起新成。得此为本。然后可以谭惟心净土。本性弥陀也。初次第释义竟。 △次融通其理。 令易解故。作三种分别。得意为言。即性具。是性体性量。性体离过绝非。即性具十界。离过绝非。性体坚凝。清净无染。不生不灭。常住不坏。性具十界亦然。性量竖穷横遍。无尽无尽。无量无量。性具十界亦然。正报五阴。同性体性量。清净周遍。依报国土亦然。 令易解者。为初机也。得意言者 现代汉语译本 五阴（panchaskandha，构成个体经验的五种要素：色、受、想、行、识）。菩萨五阴。乃至地狱五阴。这些都是真实存在的法。还有依报（环境果报），指的是佛国土，菩萨国土，乃至地狱国土。 祖师说：‘仅仅一个“具”字，就充分彰显了我们宗派的宗旨。’因为自性本具善，其他宗派的老师也知道。但说到本具恶，以及恶的缘和了，他们就都无法测度了。我们宗派所说的‘性具’，指的是十法界。如果只说性具佛界，性善是缘因，性净是了因，善和净不是二元对立的，这就是善的正因。这样的道理，哪部经没有谈到？哪个老师没有说过？ 只有性具九界，性恶是缘因，性染是了因，染和恶不是二元对立的，这就是恶的正因。这样的道理，没有哪部《华严经》、《法华经》、《维摩诘经》、《圆觉经》、《楞严经》不谈到，没有哪位智者大师、荆溪大师、四明尊者、幽溪大师不阐述。这是假名，名是实的宾客，有假名，必定有实法，即十界五阴。有正果，必定有依报，即十界国土。这样的依报和正报，都存在于一个自性之中，即之越分明，分之越聚合。这种性具，既是性体，也是性量，所以荆溪大师说：‘十方净土和秽土，卷起和舒展都同时存在于刹那之间，一念色心，包罗和遍收于法界之中。’并且是天真本具，不是由缘起新产生的。得到这个根本，然后才可以谈论唯心净土，本性弥陀。 初次第解释意义完毕。 △其次融通其中的道理。 为了让初学者容易理解，所以作三种分别。领会其意就可以了。即性具，是性体，也是性量。性体远离过失，超越是非，即性具十界，也远离过失，超越是非。性体坚固凝定，清净没有污染，不生不灭，常住不坏，性具十界也是这样。性量竖穷横遍，无尽无尽，无量无量，性具十界也是这样。正报五阴，与性体性量相同，清净而周遍，依报国土也是这样。 说容易理解，是为了初学者。说领会其意就可以了
English
English version The Five Skandhas (Panchaskandha, the five aggregates that constitute individual experience: form, feeling, perception, mental formations, and consciousness). The Five Skandhas of a Bodhisattva. Even the Five Skandhas of hell. These are real dharmas (phenomena). There are also supportive rewards (environmental retributions), referring to the Buddha-lands, Bodhisattva-lands, and even hell-lands. The Patriarch said, 'Just one word 'inherent' fully reveals the essence of our school.' Because the self-nature inherently possesses goodness, other teachers also know this. But when it comes to inherently possessing evil, and the conditions and completion of evil, they are all unable to fathom it. What our school means by 'inherently possessing' refers to the Ten Dharma Realms. If we only say that the self-nature inherently possesses the Buddha-realm, that inherent goodness is the conditional cause, and inherent purity is the complete cause, and that goodness and purity are not dualistic, then this is the right cause of goodness. What sutra does not discuss such a meaning? What teacher does not speak of it? Only the inherent possession of the nine realms, inherent evil as the conditional cause, and inherent defilement as the complete cause, and that defilement and evil are not dualistic, then this is the right cause of evil. There is no Avatamsaka Sutra, Lotus Sutra, Vimalakirti Sutra, Perfect Enlightenment Sutra, or Surangama Sutra that does not discuss it, and no Zhiyi Master, Jingxi Master, Siming Venerable, or Youxi Master that does not expound it. This is a provisional name; a name is a guest of reality. Where there is a provisional name, there must be a real dharma, namely the Five Skandhas of the Ten Realms. Where there is a right fruition, there must be a supportive reward, namely the lands of the Ten Realms. Such supportive and right rewards reside within one self-nature, the more it is approached, the more distinct it becomes; the more it is divided, the more it merges. This inherent possession is both the essence and the measure of the self-nature, therefore Master Jingxi said: 'The pure and impure lands of the ten directions, rolling up and unfolding, exist simultaneously in an instant; a single thought of form and mind, encompasses and pervades the entire Dharma Realm.' And it is inherently possessed, not newly created by dependent origination. Having obtained this as the foundation, then one can discuss the Pure Land of Mind-Only, and the Amitabha of inherent nature. The initial sequential explanation of meaning is complete. △ Next, integrate and connect the principles within it. To make it easier to understand, three distinctions are made. Grasping the meaning is sufficient. That is, inherent possession is the essence and the measure of the self-nature. The essence of the self-nature is free from faults and transcends right and wrong, that is, inherent possession of the Ten Realms is also free from faults and transcends right and wrong. The essence of the self-nature is firm and solid, pure and undefiled, unborn and undying, permanent and indestructible; inherent possession of the Ten Realms is also like this. The measure of the self-nature extends vertically to the end of time and horizontally to the end of space, endless and limitless; inherent possession of the Ten Realms is also like this. The right reward, the Five Skandhas, is the same as the essence and measure of the self-nature, pure and pervasive; the supportive reward, the lands, is also like this. Saying it is easy to understand is for beginners. Saying grasping the meaning is sufficient --------------------------------------------------------------------------------
Chinese
。从实际也。是以非开张。不足以生解。非融通。不能令得意。盖性之三德。本是一体。故趣举一德。一必具二。体既如是。余亦复然。今文正意。为明性具。是故文中。先举性具。以为语端。然后以体量。即而融之。莫不同体之与量。离过绝非。乃至无量无量。虽正意在具。而言中之意。又在众生五阴。即佛界五阴。众生国土。即佛国土。故曰性具十界既尔。正报依报亦然。初正释三德竟。 △次指同三谛。 此之三法。亦名三谛。性体即中谛。性量即真谛。性具即俗谛。 此之下。总指大体。性体下。别指方隅。性体即中谛以。以其绝待故能统一切法也。性量即真谛者。以其廓彻故能泯一切法也。性具即俗谛者。以其具足十界。故能立一切法也。此中指同三谛以为下文。引证张本。 △三引楞严证二。初引果德文。次引因性文。意谓若无果德文证。则众生性具。同于流转。若无因性文证。则如来果德涉乎修证。二义善成。方悟一切诸佛。但证众生理本。一切众生。但迷诸佛圆成。今先引果德文三。初证性量真谛。 故楞严经云。而如来藏。本妙圆心。非心非空。非地水火风。非眼耳鼻舌身意。非色声香味触法。非眼界。乃至非意识界。非无明。乃至非老死。非无明尽。乃至非老死 现代汉语译本：从实际情况来说，如果不是开创和舒张，就不足以产生理解；如果不是融会贯通，就不能使人领会其意。因为自性的三种德能，本来就是一个整体，所以如果提到其中一种德能，必然具备另外两种。自性的本体既然如此，其余的方面也是这样。现在这段文字的主要意思是说明自性具备一切，因此在文中，先提出自性具备一切，作为话语的开端，然后用本体和作用来融会贯通它。无论是本体还是作用，都远离过失，超越是非，乃至达到无量无量。虽然主要意思在于具备一切，但文字中的含义，又在于众生的五阴，即是佛界的五阴；众生的国土，即是佛的国土。所以说自性具备十法界，既然如此，正报和依报也是这样。以上是最初对三德的正式解释完毕。 其次是指同于三谛。 这三种法，也叫做三谛。自性本体即是中谛，自性作用即是真谛，自性具备即是俗谛。 ‘此之下’，总括地指出大体；‘性体下’，分别地指出方位。自性本体即是中谛，因为它超越对待，所以能够统摄一切法。自性作用即是真谛，因为它廓然通彻，所以能够泯灭一切法。自性具备即是俗谛，因为它具足十法界，所以能够建立一切法。这里指出同于三谛，是为了下文引用论证做准备。 第三是引用《楞严经》来证明，分为两部分：首先引用果德的经文，其次引用因性的经文。意思是说，如果没有果德的经文来证明，那么众生的自性具备一切，就等同于流转；如果没有因性的经文来证明，那么如来的果德就涉及修证。这两种意义都能够很好地成立，才能领悟到一切诸佛，只是证悟了众生本有的理体；一切众生，只是迷惑了诸佛圆满的成就。现在先引用果德的经文，分为三部分：首先证明自性作用即是真谛。 所以《楞严经》说：‘而如来藏（Tathagatagarbha，如来法身所藏之处），本妙圆心（the fundamentally wondrous and perfect mind），非心非空（neither mind nor emptiness），非地水火风（neither earth, water, fire, nor wind），非眼耳鼻舌身意（neither eye, ear, nose, tongue, body, nor mind），非色声香味触法（neither form, sound, smell, taste, touch, nor dharma），非眼界（neither the realm of the eye），乃至非意识界（up to and including the realm of consciousness），非无明（neither ignorance），乃至非老死（up to and including old age and death），非无明尽（neither the end of ignorance），乃至非老死’