English
English version: From a practical standpoint, if there isn't opening and expansion, it's insufficient to generate understanding; if there isn't thorough comprehension, it cannot enable one to grasp the meaning. Because the three virtues of self-nature are originally a single entity, therefore if one virtue is mentioned, it necessarily possesses the other two. Since the substance of self-nature is like this, the remaining aspects are also the same. Now, the main intention of this text is to clarify that self-nature possesses everything. Therefore, in the text, it first puts forward that self-nature possesses everything, as the beginning of the discourse, and then uses substance and function to thoroughly comprehend it. Whether it is substance or function, both are far from faults, surpassing right and wrong, and even reaching immeasurable and limitless. Although the main intention lies in possessing everything, the meaning within the text also lies in the five skandhas (five aggregates) of sentient beings, which are the five skandhas of the Buddha realm; the land of sentient beings is the land of the Buddha. Therefore, it is said that self-nature possesses the ten realms (ten realms of existence), since this is the case, the principal reward (direct result of karma) and dependent reward (environmental result of karma) are also like this. The above is the initial formal explanation of the three virtues completed. Next, it refers to being the same as the three truths. These three dharmas are also called the three truths. The substance of self-nature is the truth of the middle way (Madhyamaka, the Middle Way), the function of self-nature is the truth of emptiness (Sunyata, the Truth of Emptiness), and the possession of self-nature is the truth of conventional reality (Samvriti, the Conventional Truth). ‘Below this’ refers to the general outline; ‘below the substance of self-nature’ refers to specific directions. The substance of self-nature is the truth of the middle way, because it transcends duality and can therefore encompass all dharmas. The function of self-nature is the truth of emptiness, because it is vast and thorough, and can therefore annihilate all dharmas. The possession of self-nature is the truth of conventional reality, because it fully possesses the ten realms and can therefore establish all dharmas. Here, pointing out the sameness with the three truths is to prepare for quoting and proving in the following text. Thirdly, it quotes the Shurangama Sutra (Śūraṅgama Sūtra) to prove, divided into two parts: first quoting the scripture of the fruit virtue, and secondly quoting the scripture of the causal nature. The meaning is that if there is no scripture of the fruit virtue to prove, then the self-nature possession of sentient beings is equivalent to transmigration; if there is no scripture of the causal nature to prove, then the fruit virtue of the Tathagata (Tathāgata, 'the one who has thus gone') involves cultivation and realization. These two meanings can be well established, then one can realize that all Buddhas only realize the inherent principle of sentient beings; all sentient beings are only deluded about the perfect accomplishment of the Buddhas. Now, first quote the scripture of the fruit virtue, divided into three parts: first proving that the function of self-nature is the truth of emptiness. Therefore, the Shurangama Sutra says: 'And the Tathagatagarbha (Tathāgatagarbha, the womb of the Tathagata), the fundamentally wondrous and perfect mind, is neither mind nor emptiness, neither earth, water, fire, nor wind, neither eye, ear, nose, tongue, body, nor mind, neither form, sound, smell, taste, touch, nor dharma, neither the realm of the eye, up to and including the realm of consciousness, neither ignorance, up to and including old age and death, neither the end of ignorance, up to and including old age and death.' --------------------------------------------------------------------------------
Chinese
尽。非苦集灭道。非智非得。非檀那。乃至非般剌若。非怛闼阿竭。非阿罗诃。非三耶三菩。非常乐我净。此即性量无相。是为真谛。 佛说三谛。有二种。一圆融三谛。二隔历三谛。如仁王璎珞所明者。隔历三谛也。三谛隔历。各不相收。如曰真则纤尘必尽。俗则万法皆成。中则二边叵得是也。楞严所明者。圆融三谛也。三谛圆融。不可思议。举一即三。如曰真则万法昭然。俗则纤尘必尽。中则绝待双融是也。今文所引。乃不思议大真谛。如十界俱非。非真谛乎。此中最初非心空。根尘识三。留守本谛。而凡情俱尽可也。而又并十二因缘。四谛二乘之法。而俱非之。岂非本谛之空。而亦空乎。乃至六度三号四德俱非。岂不菩萨佛果中道而俱空乎。正天台所谓一空一切空。无假无中而不空也。 △次证性具俗谛。 而如来藏。元明心妙。即心即空。即地水火风。即六凡。即二乘。乃至即如来。常乐我净。此则性具十界。是为俗谛。 此中所引。乃不思议大俗谛。如十界俱即。非俗谛乎。至于中间。即六凡法界。此留守本谛。而森罗昭然可也。而又并十二因缘四谛。而俱即之。岂非二乘真谛。而亦立乎。乃至六度。三号四德俱即。岂不菩萨佛中道而俱立乎。正天台所谓一假一切假。无空无中而 现代汉语译本： 尽。非苦集灭道（四圣谛）。非智非得。非檀那（布施）。乃至非般剌若（般若，智慧）。非怛闼阿竭（如来）。非阿罗诃（阿罗汉）。非三耶三菩（三藐三菩提，正等正觉）。非常乐我净（涅槃四德）。此即性量无相。是为真谛。 佛说三谛。有二种。一圆融三谛。二隔历三谛。如仁王璎珞所明者。隔历三谛也。三谛隔历。各不相收。如曰真则纤尘必尽。俗则万法皆成。中则二边叵得是也。楞严所明者。圆融三谛也。三谛圆融。不可思议。举一即三。如曰真则万法昭然。俗则纤尘必尽。中则绝待双融是也。今文所引。乃不思议大真谛。如十界俱非。非真谛乎。此中最初非心空。根尘识三。留守本谛。而凡情俱尽可也。而又并十二因缘。四谛二乘之法。而俱非之。岂非本谛之空。而亦空乎。乃至六度三号四德俱非。岂不菩萨佛果中道而俱空乎。正天台所谓一空一切空。无假无中而不空也。 △次证性具俗谛。 而如来藏（Tathagatagarbha），元明心妙。即心即空。即地水火风。即六凡。即二乘。乃至即如来。常乐我净。此则性具十界。是为俗谛。 此中所引。乃不思议大俗谛。如十界俱即。非俗谛乎。至于中间。即六凡法界。此留守本谛。而森罗昭然可也。而又并十二因缘四谛。而俱即之。岂非二乘真谛。而亦立乎。乃至六度。三号四德俱即。岂不菩萨佛中道而俱立乎。正天台所谓一假一切假。无空无中而
English
English version: Exhaustion. Not suffering, accumulation, cessation, path (Four Noble Truths). Not wisdom, not attainment. Not Dana (generosity). Even not Prajna (wisdom). Not Tathagata (Thus Come One). Not Arhat (worthy one). Not Samyak-sambodhi (perfect enlightenment). Not permanence, bliss, self, purity (Four Virtues of Nirvana). This is the nature of reality, without characteristics. This is the ultimate truth. The Buddha spoke of three truths. There are two kinds: one is the perfect and harmonious three truths, and the other is the separate three truths. As explained in the *Renwang Jing* (Benevolent Kings Sutra), these are the separate three truths. The three truths are separate and do not include each other. For example, it is said that if it is true, then the slightest dust will be exhausted; if it is conventional, then all dharmas will be established; if it is the middle way, then neither extreme can be obtained. What is explained in the *Surangama Sutra* is the perfect and harmonious three truths. The three truths are perfectly harmonious and inconceivable. To mention one is to mention all three. For example, it is said that if it is true, then all dharmas are clearly revealed; if it is conventional, then the slightest dust will be exhausted; if it is the middle way, then absolute duality is merged. What is quoted in this text is the inconceivable great ultimate truth. For example, all ten realms are not. Is this not the ultimate truth? In this, initially, the mind is not empty. The three of roots, dust, and consciousness remain in the original truth, and all ordinary feelings can be exhausted. Moreover, even the twelve links of dependent origination and the teachings of the Four Noble Truths of the two vehicles are all negated. Is this not the emptiness of the original truth, and also empty? Even the six perfections, the three titles, and the four virtues are all negated. Is this not the middle way of the Bodhisattva and Buddha fruit, and also empty? This is exactly what Tiantai (T'ien-t'ai) calls 'one emptiness is all emptiness, without provisionality, without the middle way, and not empty'. △ Next, proving the conventional truth inherent in nature. And the Tathagatagarbha (Buddha-nature), originally bright and wonderfully mindful, is both mind and emptiness. It is both earth, water, fire, and wind. It is both the six ordinary realms. It is both the two vehicles. Even it is the Tathagata. Permanence, bliss, self, purity. This is the nature that possesses the ten realms. This is the conventional truth. What is quoted here is the inconceivable great conventional truth. For example, all ten realms are identical. Is this not the conventional truth? As for the middle, it is the realm of the six ordinary beings. This remains in the original truth, and the myriad phenomena are clearly revealed. Moreover, even the twelve links of dependent origination and the Four Noble Truths are all identical. Is this not the truth of the two vehicles, and also established? Even the six perfections, the three titles, and the four virtues are all identical. Is this not the middle way of the Bodhisattva and Buddha fruit, and also established? This is exactly what Tiantai calls 'one provisionality is all provisionality, without emptiness, without the middle way, and -------------------------------------------------------------------------------- 不假也。 △三证性体中谛。
Chinese
而如来藏。妙明心元。离即离非。是即非即。此即性体统摄是为中谛。 此中所引。乃不思议大中谛。如十界俱离即离非。是即非即。非中谛乎。至于末后。六度三号四德俱离即离非。是即非即。此留守本谛。中道双遮双照可也。而又并六凡而离即离非。是即非即。岂非俗亦中乎。又并二乘。而离即离非。是即非即。是非真亦中乎。正天台所谓一中一切中。无真无俗而不中也。而此十界三谛。乃如来果地。以妙明不灭不生合如来藏。而如来藏。圆照法界。究竟之相。既有假名。岂无五阴国土。四明云。至于果成。十皆究竟。此之谓也。 △次引因性文为二。初证性中三德。 又云如来藏。性色真空。性空真色。清净本然。周遍法界。地水火风。空见识。莫不如是。地水火风空见识。即性具也。清净本然。即性体也。周遍法界。即性量也。 众生因性。所有依正二法。不外七大。一一大既皆称性。即性具也。又一一皆云清净本然。周遍法界。即性具之法。即性体性量。莫不体性坚凝。清净无染。一一称性。周遍法界也。 △次证具即三德。 又云地水火风空。清净本然。周遍法界。即依报国土性体性量也。见识清净本然。周遍法界。即 正报五阴。性体性量也。 上证性中三德。义犹统总。今证具即三德。乃约性中所具七大。分依正二报。即性体性量。岂非楞严一经即明性具法门。与体德量德。无二无别哉。 △次释受无量名。二。初徴名举要。 云何受无量名。举要言之。此之心性。或名空如来藏。或名真如佛性。或名庵摩罗识。或名大圆镜智。或名菩提涅槃。 天台大师云。佛有无量德。应有无量名。举一蔽诸。今亦例立。性有无量德。应有无量名。举七以蔽诸。此之七名。本出楞严。彼明如来果位七名。温陵师云。一法不立烦恼荡尽。曰空如来藏。不忘不变。曰真如。离过绝非。曰佛性。分别一切。而无染着。曰庵摩罗识。洞照万法。而无分别。曰大圆镜智。诸佛所得。曰菩提。寂静常乐。曰涅槃。今引证众生心性者。众生性具之德。含藏一切。而无积聚。故名空如来藏。性体性量。本来清净。不妄不变。故名真如。性体性量。离过绝非。故名佛性。性体性量。如杲日昭昭。分别一切。而无染着。故名庵摩罗识。性体性量。洞照万法。而无分别。故名大圆镜智。性体性量。即圆明大觉。故名菩提。性体性量。具常乐我净。故名涅槃。以其具足三因。及五佛性故也。 △次融通名德。 性体性量。名空如 现代汉语译本：正报五阴，指的是性体和性量。 上面已经证明了自性中所具有的三德，其意义在于统摄和总括。现在证明具足即是三德，这是从自性中所具有的七大出发，分为依报和正报两种。正报五阴即是性体和性量，难道不是《楞严经》一部经就阐明了自性本具的法门，与体德和量德没有丝毫差别吗？ 接下来解释‘受无量名’，分为两部分。首先是提纲挈领地提出名称。 ‘云何受无量名？’（为什么说接受无量的名称呢？）概括地说，这个心性，有时称为空如来藏（śūnyatathāgatagarbha，空性的如来藏），有时称为真如佛性（tathatā-buddhatā，真如的佛性），有时称为庵摩罗识（amalavijñāna，清净识），有时称为大圆镜智（ādarśa-jñāna，如镜子般清晰的智慧），有时称为菩提（bodhi，觉悟）涅槃（nirvāṇa，寂灭）。 天台大师说，佛有无量的功德，所以应该有无量的名称，举出一个就能涵盖所有。现在也以此为例，自性有无量的功德，所以应该有无量的名称，举出七个就能涵盖所有。这七个名称，本来出自《楞严经》。《楞严经》阐明如来果位的七个名称。温陵师说，一法不立，烦恼荡尽，叫做空如来藏。不忘不变，叫做真如。远离过失，断绝邪非，叫做佛性。分别一切，而没有染着，叫做庵摩罗识。洞察照见万法，而没有分别，叫做大圆镜智。诸佛所证得的，叫做菩提。寂静常乐，叫做涅槃。现在引用来证明众生心性，是因为众生的自性本具的功德，含藏一切，而没有积聚，所以叫做空如来藏。自性之体和自性之量，本来清净，不虚妄不变异，所以叫做真如。自性之体和自性之量，远离过失，断绝邪非，所以叫做佛性。自性之体和自性之量，如杲日当空，昭然明了，分别一切，而没有染着，所以叫做庵摩罗识。自性之体和自性之量，洞察照见万法，而没有分别，所以叫做大圆镜智。自性之体和自性之量，就是圆明大觉，所以叫做菩提。自性之体和自性之量，具足常乐我净四德，所以叫做涅槃。这是因为它具足三因和五佛性的缘故。 接下来融通名称和功德。 自性之体和自性之量，名为空如