English
English version The nature of mind is boundless, endless, and immeasurable. The 'three periods' refer to the past, present, and future, which are the three times. The past contains three stages: past-past, past-present, and past-future. The present also contains three stages: present-past, present-present, and present-future. The future also contains three stages: future-past, future-present, and future-future. Adding the fundamental one time, it forms the ten times. An ancient virtuous person said: 'The ten times, past and present, are always inseparable from the present moment.' Therefore, it is said 'vertically exhausts the three periods'. The 'ten directions', in terms of the reward body (referring to the body and mind of sentient beings), refer to the ten realms; in terms of the dependent environment (referring to the environment in which sentient beings live), refer to the ten directions. According to the description in the *Avatamsaka Sutra*, this world-sea is supported by wind-wheels of Sumeru-mountain dust-number (Sumeru-mountain dust-number, an extremely large unit of quantity), which can support the Treasure Light Mani Fragrant Water Sea. In this fragrant water sea, huge lotuses emerge, named Various Light Stamen Fragrant Banners. This world dwells within them. This world is within the Vajra Wheel Enclosure Mountain, and in all the great lands, there are ten unspeakable Buddha-land dust-number (ten unspeakable Buddha-land dust-number, an extremely large quantity that cannot be described in words) of fragrant water seas. In these fragrant water seas, there are huge lotuses, each lotus having a world-seed dwelling within it. Each world-seed has twenty layers of Avatamsaka worlds, arranged in order. Although there are so many fragrant water seas of ten unspeakable Buddha-land dust-number, they do not go beyond the aspect-division of the one thought of mind-nature. Therefore, it is said 'boundless Buddha-lands and seas', and there is no separation between oneself and others at the tip of a hair, so it is said 'horizontally pervades the ten directions'. The four sentences 'the world has boundaries' etc., explain the meaning of 'horizontal pervasion'. It means that although the overlapping worlds in the fragrant water seas of Buddha-land dust-number mentioned above are numerous, they do not go beyond the outside of empty space, so it is said 'the world has boundaries, empty space is boundless'. Empty space has form, while mind-nature has no form, so it is said 'empty space has boundaries, mind-nature is boundless'. The *Surangama Sutra* says: 'Emptiness arises within the Great Enlightenment, like a bubble arising in the ocean. Countries of defiled dust all arise dependent on emptiness. When the bubble disappears, emptiness is originally non-existent, how much more so the three existences.' It also says: 'The empty space of the ten directions arises within your mind, like a piece of cloud, a dot in the vastness.' Therefore, it is said 'empty space has boundaries, mind-nature is boundless'. 'The present has boundaries' etc. --------------------------------------------------------------------------------
Chinese
四句。释竖穷义。现在有边者。过去未来。乃现在之边际故。过未无边者。过未无尽故。过未有边。心性无边者。经云。心生种种法生。心灭种种法灭。心生。乃过去边际。心灭。乃未来边际。故曰过未有边。心性本无生灭。故曰无边也。无尽无量者。总结也。上句结竖。下句结横。无尽者。谓非有尽之无尽。乃离四句绝百非之无尽。无量亦然。明性量竟。 ○三明性具又三。初明假名。二明正报。三明依报○今初。而言假名者。乃十法界。各各名字。谓此名字。依正报实法而立。谓佛名字。乃至地狱名字。对实法而言。故曰假名也。 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。 释此假名又二。初略释假名。二略明法界。谓此心性具十法界者。谓具假名。实法。依报。三千法也。梵云佛陀。此云觉者。谓自觉。觉他。觉满。自觉异凡夫。觉他异二乘。觉满异菩萨。佛则三觉圆。万德备。故名觉者。梵云菩提萨埵。此云觉有情。约自行。则虽然觉悟。而情念未尽。故曰觉有情。约化他。则为觉悟有情众生也。梵云辟支迦罗。此翻缘觉。而有二种。若出有佛世。修十二因缘。观悟道。名缘觉 现代汉语译本 四句。解释竖穷的含义。‘现在有边’，是因为过去和未来是现在的边际。‘过去未来无边’，是因为过去和未来没有穷尽。‘过去未来有边，心性无边’，经书上说：‘心生种种法生，心灭种种法灭。’心生是过去的边际，心灭是未来的边际，所以说过去未来有边。心性本来没有生灭，所以说是无边。‘无尽无量’，是总结。上一句总结竖穷，下一句总结横遍。‘无尽’，是指并非有尽头的无尽，而是离开四句、断绝百非的无尽。‘无量’也是这样。以上说明了性量的含义。 ○三、说明性具，又分三部分。首先说明假名，其次说明正报，再次说明依报。○现在开始说明假名。所谓‘假名’，是指十法界各自的名字。这些名字是依据正报的实法而建立的。比如佛（Buddha）的名字，乃至地狱的名字，都是相对于实法而言的，所以说是假名。 什么是性具？是指此心性具足十法界，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。 解释这些假名又分为两部分。首先简略解释假名，其次简略说明法界。所谓此心性具足十法界，是指具足假名、实法、依报这三千法。梵语‘佛陀’（Buddha），这里翻译为‘觉者’，是指自觉、觉他、觉满。自觉不同于凡夫，觉他不同于二乘，觉满不同于菩萨。佛的三觉圆满，万德具备，所以名为觉者。梵语‘菩提萨埵’（Bodhisattva），这里翻译为‘觉有情’。从自身修行来说，虽然觉悟，但情念没有断尽，所以说是觉有情。从教化他人来说，就是觉悟有情众生。梵语‘辟支迦罗’（Pratyekabuddha），翻译为缘觉，有两种。如果生于有佛出世的时代，修十二因缘，观察而悟道，称为缘觉。
English
English version Four sentences explaining the meaning of 'vertical exhaustion'. 'The present is bounded' because the past and future are the boundaries of the present. 'The past and future are unbounded' because the past and future are endless. 'The past and future are bounded, but the nature of mind is unbounded'. The scriptures say: 'When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease.' The arising of the mind is the boundary of the past, and the cessation of the mind is the boundary of the future, hence it is said that the past and future are bounded. The nature of mind originally has no arising or ceasing, hence it is said to be unbounded. 'Endless and immeasurable' is a summary. The previous sentence summarizes vertical exhaustion, and the following sentence summarizes horizontal pervasiveness. 'Endless' refers not to an endlessness that has an end, but to an endlessness that is apart from the four sentences and cuts off the hundred negations. 'Immeasurable' is also the same. The above explains the meaning of the measure of nature. ○3. Explaining the inherent nature is further divided into three parts. First, explaining provisional names; second, explaining the proper reward; and third, explaining the dependent reward. ○ Now, beginning with provisional names. 'Provisional names' refer to the respective names of the ten dharma realms. These names are established based on the real dharmas of the proper reward. For example, the name of Buddha (Buddha), and even the name of hell, are relative to the real dharmas, hence they are called provisional names. What is inherent nature? It refers to the mind-nature possessing the ten dharma realms, namely the Buddha-dhatu (Buddha realm), Bodhisattva-dhatu (Bodhisattva realm), Pratyekabuddha-dhatu (Pratyekabuddha realm), Sravaka-dhatu (Sravaka realm), Deva-dhatu (Deva realm), Asura-dhatu (Asura realm), Manushya-dhatu (Human realm), Tiryagyoni-dhatu (Animal realm), Preta-dhatu (Hungry Ghost realm), and Naraka-dhatu (Hell realm). These are provisional names. Explaining these provisional names is further divided into two parts. First, briefly explaining provisional names; second, briefly explaining the dharma realms. The statement that this mind-nature possesses the ten dharma realms means that it possesses the three thousand dharmas of provisional names, real dharmas, and dependent rewards. The Sanskrit word 'Buddha' (Buddha) is translated here as 'Awakened One', referring to self-awakening, awakening others, and complete awakening. Self-awakening is different from ordinary people, awakening others is different from the two vehicles, and complete awakening is different from Bodhisattvas. The Buddha's three awakenings are complete, and all virtues are possessed, hence the name 'Awakened One'. The Sanskrit word 'Bodhisattva' (Bodhisattva) is translated here as 'Sentient Being of Awakening'. From the perspective of self-cultivation, although awakened, emotional thoughts have not been exhausted, hence it is called 'Sentient Being of Awakening'. From the perspective of teaching others, it is to awaken sentient beings. The Sanskrit word 'Pratyekabuddha' (Pratyekabuddha) is translated as 'Independently Enlightened One', and there are two types. If born in an age when a Buddha appears in the world, cultivating the twelve links of dependent origination and observing to attain enlightenment, it is called an Independently Enlightened One. --------------------------------------------------------------------------------
Chinese
。若出无佛世。无师自悟。则名独觉。声闻者。大乘则以佛道声。令一切闻。故曰声闻。小乘则闻佛四谛音声而悟道。故曰声闻。梵云提婆。此云天。天者。天然。为常受天然之乐。故云天。此摄六欲。四禅。四空。梵云阿修罗。此云无端正。男丑女美。又翻非天。谓似天而非天也。而有天人鬼畜四类。梵云摩㝹舍喃。此云人。人者。忍也。谓能安忍违顺也。此该四洲。梵云底栗车。此云畜生。此该水陆空三种。梵云闪多。此云鬼。谓有财。少财。无财等。梵云泥犁耶。此云无有。谓无乐有苦。地狱。乃此方约义立名。谓地下之狱。故名地狱。此分大小寒热等不同。此略释假名。二释法界有三义。谓十数是能依。法界是所依。能所合称。故言十法界。又此十法界。各各因。各各果。不相混滥。故言十法界。又此十法。一一当体是法界。故言十法界。释假名竟。 ○二明正报。 复有正报。谓佛五阴。菩萨五阴。乃至地狱五阴。此是实法。 正报者。谓无明为因。业为缘。所感名色。即指此名色乃正感之报。故曰正报。言名色者。谓第八识投胎时。识心无相。但有其名。故曰名。父精母血。有质之法。故曰色。五阴者。开名色二法而为五。开名。为受想行识四阴。色。即色阴。阴者。阴盖义。盖覆法 现代汉语译本：如果不在有佛出世的时代，没有老师也能自己领悟，就称为独觉（Pratyekabuddha，独自觉悟的人）。声闻（Śrāvaka，通过听闻佛法而证悟的人），大乘佛教用佛道的声音，让一切众生听闻，所以称为声闻。小乘佛教则通过听闻佛陀宣讲的四谛（catvāri-āryasatyāni，苦、集、灭、道）之音声而悟道，所以称为声闻。梵语提婆（Deva），这里翻译为天。天，意味着天然，因为他们常常享受天然的快乐，所以称为天。这里包括六欲天、四禅天、四空天。梵语阿修罗（Asura），这里翻译为无端正，男子丑陋女子美丽。又翻译为非天，意思是类似天但不是天。他们有天人、鬼、畜生四类。梵语摩㝹舍喃（Manushya），这里翻译为人。人，意味着忍耐，意思是能够安忍违逆和顺从。这里包括四大洲的人。梵语底栗车（Tiryag-yoni），这里翻译为畜生。这里包括水生、陆生、空生三种。梵语闪多（Preta），这里翻译为鬼，指有财鬼、少财鬼、无财鬼等。梵语泥犁耶（Naraka），这里翻译为无有，意思是无乐唯苦。地狱，是这方土地根据意义建立的名称，指地下的监狱，所以名为地狱。这里分为大小寒热等不同的地狱。以上简略解释了假名。 二、解释法界有三重含义。一是十数是能依，法界是所依，能依和所依合在一起称作十法界。二是这十法界，各有各的因，各有各的果，不会互相混淆，所以称为十法界。三是这十法，每一个当体就是法界，所以称为十法界。假名解释完毕。 ○二、说明正报。 还有正报，指佛的五阴（pañca-skandha，色、受、想、行、识），菩萨的五阴，乃至地狱众生的五阴。这是真实之法。 正报，是指以无明为因，业为缘，所感得的名色（nāma-rūpa，精神和物质）。就是指这名色是正感得的果报，所以称为正报。名色，是指第八识（阿赖耶识，Ālaya-vijñāna）投胎时，识心没有形相，只有名称，所以称为名。父精母血，是有质碍的法，所以称为色。五阴，是将名色二法展开为五种。展开名，为受阴（vedanā-skandha）、想阴（saṃjñā-skandha）、行阴（saṃskāra-skandha）、识阴（vijñāna-skandha）四阴。色，就是色阴（rūpa-skandha）。阴，是阴盖的意思，能覆盖遮蔽法性。