English
All are manifestations of the Three Thousand Real Aspects. Therefore, the circumstantial and the principal are interpenetrating, and sentient beings and Buddhas are not essentially different. ○II. The treatise is divided into two parts: first, establishing the meaning; second, preventing objections. The first is further divided into three parts: first, a general statement; second, separate explanations; and third, a conclusion. ○Now begins the first part. The treatise states: 'The One True Dharma Realm' (yī zhēn fǎ jiè), is the inherent mind-nature of all sentient beings. This mind-nature possesses limitless virtues and receives limitless names. If speaking from the perspective of the virtues of the nature, picking up any single dharma is a manifestation of the Dharma Realm, possessing limitless virtues and receiving limitless names. Now, speaking of the mind-nature of sentient beings, it is explained from the perspective of contemplating the mind, considering that the mind, Buddha, and sentient beings are not different. If explained from the perspective of the Buddha Dharma, beginners might find it too profound. If explained from the perspective of the dharma of sentient beings, it might seem too broad. Therefore, it is explained only in terms of the present moment's sixth consciousness, which is both close and essential. 'Sentient beings' (zhòng shēng) refers to the aggregation of the five skandhas (wǔ yīn) and the four great elements (sì dà), provisionally called sentient beings. 'Inherent' (běn yǒu) means that it was never non-existent,勉强called 'existent'. 'Mind-nature' (xīn xìng) means that it is still and constantly illuminating,勉强called 'mind'; illuminating and constantly still,勉强called 'nature'. 'Virtue' (dé) refers to actual functions; 'name' (míng) refers to titles established according to functions. The general statement concludes. ○II. Separate explanations are divided into two parts: first, explaining possessing virtues; second, explaining receiving names. The first, explaining possessing virtues, is further divided into four parts: first, distinguishing the three virtues; second, integrating the three virtues; third, unifying the three truths; and fourth, citing sutras for proof. The first, distinguishing the three virtues, is further divided into two parts: first, a general statement; second, separate explanations. ○Now begins the first part. What is possessing limitless virtues? To put it briefly, it refers to the Essence of Nature (性体, xìng tǐ), the Capacity of Nature (性量, xìng liàng), and the Endowment of Nature (性具, xìng jù). ○II. Separate explanations are further divided into three parts: first, explaining the Essence of Nature; second, explaining the Capacity of Nature; and third, explaining the Endowment of Nature. ○Now begins the first part. What is the Essence of Nature? It is this mind-nature that is apart from the four phrases and beyond the hundred negations. Its essence is firm and solid, pure and undefiled, neither arising nor ceasing, constant and indestructible. Being apart from the four phrases and beyond the hundred negations is precisely to reveal the Essence. The four phrases below, starting with 'essence', are to clarify possessing virtues. The four phrases refer to the phrase of existence, the phrase of non-existence, the phrase of both existence and non-existence, and the phrase of neither existence nor non-existence. The hundred negations refer to the above four phrases, each possessing four phrases, four times four becoming sixteen phrases. Further, regarding --------------------------------------------------------------------------------
Chinese
三世。则成四十八句。已起四十八。未起四十八。则成九十六句。加根本四句。共为百句也。而言离绝者。谓此性体。本离言说相。离名字相。离心缘相。法华云。是法非思量分别之所能解。谓一落思量分别。则不出四句。若执四句。则成外道四句邪见。故般若云。般若如大火聚。四边不可触。触着便烧。然亦不可定离。堕绝言见。若能融会之。则般若如清凉池。四门皆堪入道。而成圆教四门。故起信论云。复次真实空者。从本已来。一切染法。不相应故。离一切法差别相故。无有虚妄分别心故。应知真如。非有相。非无相。非亦有亦无相。非非有非无相。非一相。非异相。非亦一亦异相。非非一非异相。略说。以一切众生妄分别心不能触。故立为空。据实道理。妄念非有。空性亦空。以所遮是无。能遮亦无故。下明具德。体性坚凝。我德也。我者。主宰义。能为主故。不被所破。故曰坚凝。显心性乃十界万法之主。清净无染。净德也。谓本性清净。无五住之惑染。不生不灭。乐德也。谓本无分段变易二种生灭故。常住不坏。常德也。又四句。各具四德。明性体竟。 ○二明性量。 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 现代汉语译本 三世（过去、现在、未来）。则成为四十八句。已生起的四十八句，未生起的四十八句，总共九十六句。加上根本的四句，总共一百句啊。而说‘离绝’，是指这个自性本体，本来就远离言说之相，远离名字之相，远离心缘之相。《法华经》说：‘这个法不是思量分别所能理解的。’意思是说，一旦落入思量分别，就逃不出四句。如果执着于四句，就成了外道的四句邪见。所以《般若经》说：‘般若如大火聚，四边不可触碰，触碰就会被烧伤。’然而也不可绝对地远离，堕入断灭的见解。如果能够融会贯通，那么般若就如清凉的池水，四面八方都可以进入悟道，成就圆教的四门。所以《起信论》说：‘其次，真实的空，从根本上来说，一切染污之法，都不与之相应，远离一切法的差别之相，没有虚妄分别之心，应当知道真如，非有相，非无相，非亦有亦无相，非非有非无相，非一相，非异相，非亦一亦异相，非非一非异相。’简略地说，因为一切众生的虚妄分别心不能触及它，所以立为空。根据真实的道理，妄念并非真实存在，空性本身也是空。因为所要遮止的是不存在的，能遮止的也不存在。下面说明具足功德。体性坚固凝定，这是我德（真我的功德）。我，是主宰的意思，能够作为主宰。不被外物所破，所以说是坚凝。显示心性是十法界万法的主宰。清净没有染污，这是净德（清净的功德）。指本性清净，没有五住地的迷惑染污。不生不灭，这是乐德（安乐的功德）。指本来就没有分段生死和变易生死这两种生灭，所以常住不坏。常德（永恒的功德）。又，四句，每一句都具备四德。以上说明了性体。 ○二 明性量。 什么是性量？指这个心性，竖向上穷尽过去、现在、未来三际（时间的界限），横向上遍及十方（空间的界限）。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
English
English version The three times (past, present, and future). Then it becomes forty-eight sentences. The forty-eight that have arisen, and the forty-eight that have not arisen, make a total of ninety-six sentences. Adding the four fundamental sentences, it totals one hundred sentences. The term 'severance' refers to the essence of this nature, which is inherently apart from the characteristic of speech, apart from the characteristic of names, and apart from the characteristic of mental conditions. The *Lotus Sutra* says: 'This Dharma is not something that can be understood by thought or discrimination.' This means that once it falls into thought or discrimination, it cannot escape the four sentences. If one clings to the four sentences, it becomes the heretical view of the four sentences of the non-Buddhists. Therefore, the *Prajna Sutra* says: 'Prajna is like a great heap of fire; the four sides cannot be touched. If touched, one will be burned.' However, it should not be absolutely avoided, falling into the view of annihilation. If one can integrate them, then Prajna is like a cool and clear pond, and all four gates can be entered to attain enlightenment, achieving the four gates of the perfect teaching. Therefore, the *Awakening of Faith* says: 'Furthermore, true emptiness, from the beginning, is not in accordance with all defiled dharmas, is apart from the characteristics of all dharmas' differences, and has no false discriminating mind. It should be known that Suchness is neither having characteristics, nor not having characteristics, nor both having and not having characteristics, nor neither having nor not having characteristics, nor one characteristic, nor different characteristics, nor both one and different characteristics, nor neither one nor different characteristics.' Briefly speaking, because the false discriminating mind of all sentient beings cannot touch it, it is established as emptiness. According to the true principle, false thoughts are not real, and the nature of emptiness is also empty. Because what is to be negated is non-existent, and what can negate is also non-existent. The following explains possessing virtues. The essence of the substance is firm and solid, which is the virtue of 'I' (the virtue of the true self). 'I' means sovereignty, being able to be the master. It cannot be broken by external things, so it is called firm and solid. It shows that the nature of mind is the master of the ten realms and all dharmas. Pure and without defilement, this is the virtue of purity. It refers to the inherent purity, without the defilement of the five dwellings of delusion. Neither arising nor ceasing, this is the virtue of bliss. It refers to the fact that there is originally no birth and death of the two kinds of sectional transmigration and variable transmigration, so it is permanent and indestructible. The virtue of permanence. Moreover, each of the four sentences possesses four virtues. The above explains the nature of the substance. ○ Two, explaining the measure of the nature. What is the measure of the nature? It refers to this nature of mind, which vertically exhausts the three times (the limits of time) of the past, present, and future, and horizontally pervades the ten directions (the limits of space). The world has boundaries, but space has no boundaries. Space has boundaries, but the nature of mind has no boundaries. The present has boundaries, but the past and future have no boundaries. The past and future have boundaries. -------------------------------------------------------------------------------- 。心性无边。无尽无尽。无量无量。
Chinese
三际者。过去现在未来为三世。过去亦具三。谓过去过去。过去现在。过去未来。现在亦具三。谓现在过去。现在现在。现在未来。未来亦具三。谓未来过去。未来现在。未来未来。加根本一世。则成十世。古德云。十世古今。始终不离于当念。故曰竖穷三际也。十方者。约正报则为十界。约依报则曰十方。据华严经。此世界海。有须弥山微尘数风轮所持。能持宝光牟尼香水海。此香水海。出大莲华。名种种光明蕊香幢。此世界住在其中。此世界金刚轮围山内。所有大地中。有十不可说佛刹微尘数香水海。此香水海中。各有大莲华。一一莲华。各有世界种。于中安住。一一世界种。各有二十重华藏世界。次第布列。如此十不可说佛刹微尘数香水海虽多。不出一念心性之相分。故曰无边刹海。自他不隔于毫端。故曰横遍十方也。世界有边等四句。释横遍义。谓上佛刹微尘数香水海中。重重世界虽多。总不出虚空外。故曰世界有边。虚空无边也。虚空有边。心性无边者。虚空有相。心性无相故。楞严经云。空生大觉中。如海一沤发。有漏微尘国。皆依空所生。沤灭空本无。况复诸三有。又曰。十方虚空。生汝心内。犹如片云。点太清里。故曰虚空有边。心性无边也。现在有边等 现代汉语译本 心性是无边无际的，没有穷尽，没有限量。 所谓‘三际’，是指过去、现在、未来这三个时段，也就是三世。过去包含过去、现在、未来三个阶段，即过去之过去、过去之现在、过去之未来。现在也包含过去、现在、未来三个阶段，即现在之过去、现在之现在、现在之未来。未来也包含过去、现在、未来三个阶段，即未来之过去、未来之现在、未来之未来。加上根本的一世，就构成了十世。古德说：‘十世古今，始终不离于当念。’所以说‘竖穷三际’。 所谓‘十方’，就正报（指众生的身心）而言，指的是十界；就依报（指众生所居住的环境）而言，指的是十方。根据《华严经》的描述，这个世界海，由须弥山微尘数（Sumeru-mountain dust-number，极多的数量单位）的风轮所支撑，能够支撑宝光牟尼香水海。这个香水海中，涌出巨大的莲花，名为种种光明蕊香幢。这个世界就安住在其中。这个世界在金刚轮围山内，所有的大地中，有十不可说佛刹微尘数（ten unspeakable Buddha-land dust-number，无法用言语描述的极多数量单位）的香水海。这些香水海中，各自有巨大的莲花，每一朵莲花，各自有一个世界种，安住在其中。每一个世界种，各自有二十重华藏世界，次第排列。如此众多的十不可说佛刹微尘数的香水海，都不离一念心性的相分。所以说‘无边刹海’，自身与他者之间没有丝毫的间隔，所以说‘横遍十方’。 ‘世界有边’等四句，解释了‘横遍’的含义。意思是说，上面所说的佛刹微尘数的香水海中，重重叠叠的世界虽然众多，总不出虚空之外，所以说‘世界有边，虚空无边’。虚空有相，而心性无相，所以说‘虚空有边，心性无边’。《楞严经》说：‘空生大觉中，如海一沤发。有漏微尘国，皆依空所生。沤灭空本无，况复诸三有。’又说：‘十方虚空，生汝心内，犹如片云，点太清里。’所以说‘虚空有边，心性无边’。‘现在有边’等