English
English version: If one is not born in an age when a Buddha appears, and attains enlightenment without a teacher, that is called a Pratyekabuddha (one who attains enlightenment independently). Śrāvaka (one who attains enlightenment by hearing the Buddha's teachings): In Mahayana Buddhism, the voice of the Buddha's path is used to make all beings hear, hence they are called Śrāvakas. In Hinayana Buddhism, they attain enlightenment by hearing the Buddha's voice of the Four Noble Truths (catvāri-āryasatyāni, suffering, origin, cessation, path), hence they are called Śrāvakas. Deva (Deva) in Sanskrit, is translated here as 'heaven'. 'Heaven' means natural, because they often enjoy natural pleasures, hence they are called Devas. This includes the Six Desire Heavens, the Four Dhyana Heavens, and the Four Formless Heavens. Asura (Asura) in Sanskrit, is translated here as 'lacking beauty', with ugly men and beautiful women. It is also translated as 'non-heaven', meaning similar to heaven but not heaven. They have four categories: Devas, humans, ghosts, and animals. Manushya (Manushya) in Sanskrit, is translated here as 'human'. 'Human' means endurance, meaning they can endure adversity and compliance. This includes the people of the four continents. Tiryag-yoni (Tiryag-yoni) in Sanskrit, is translated here as 'animal'. This includes three types: aquatic, terrestrial, and aerial. Preta (Preta) in Sanskrit, is translated here as 'ghost', referring to ghosts with wealth, little wealth, and no wealth. Naraka (Naraka) in Sanskrit, is translated here as 'non-existence', meaning no joy but only suffering. Hell is a name established according to meaning in this land, referring to the prison under the ground, hence it is called hell. This is divided into different hells such as large and small, cold and hot. The above briefly explains provisional names. Two, explaining the Dharmadhatu (法界) has three meanings. First, the ten numbers are the support, and the Dharmadhatu is what is supported. The support and what is supported are together called the Ten Dharmadhatus. Second, these Ten Dharmadhatus each have their own causes and each have their own effects, and they do not mix with each other, hence they are called the Ten Dharmadhatus. Third, each of these ten dharmas is the Dharmadhatu in its own right, hence they are called the Ten Dharmadhatus. The explanation of provisional names is complete. ○ Two, explaining the Proper Retribution. There is also Proper Retribution, referring to the five skandhas (pañca-skandha, form, feeling, perception, mental formations, consciousness) of the Buddha, the five skandhas of the Bodhisattva, and even the five skandhas of beings in hell. This is a real dharma. Proper Retribution refers to the nāma-rūpa (name and form, mind and matter) that is felt due to ignorance as the cause and karma as the condition. It refers to this nāma-rūpa as the retribution that is felt, hence it is called Proper Retribution. Nāma-rūpa refers to when the eighth consciousness (Ālaya-vijñāna) enters the womb, the mind of consciousness has no form, only a name, hence it is called nāma. The father's sperm and the mother's blood are dharmas with substance, hence they are called rūpa. The five skandhas are the expansion of the two dharmas of nāma-rūpa into five types. Expanding nāma into the four skandhas of feeling (vedanā-skandha), perception (saṃjñā-skandha), mental formations (saṃskāra-skandha), and consciousness (vijñāna-skandha). Rūpa is the rūpa-skandha. Skandha means covering, which can cover and obscure the nature of dharma. --------------------------------------------------------------------------------
Chinese
身故。又名五蕴。蕴者。积聚义。积聚生死故。佛五阴者。非漏非无漏法性五阴。谓真善妙色。第一正受。无上妙慧。真性解脱。一切智见。菩萨五阴者。谓亦有漏亦无漏五阴。净不净色。乐无乐受。我无我想行。常无常识。缘觉声闻。无漏五阴。谓戒。定。慧。解脱。解脱知见。人天。善有漏五阴。四恶趣。恶有漏五阴。此是实法者。对假名而言也。正报竟。 ○三明依报。 复有依报。谓佛国土。菩萨国土。乃至地狱国土。 依报者。乃十界众生所依住故。又依正报所感故。佛国土者。谓佛所依常寂光净土。菩萨国土分三。若圆别菩萨。无明破者。居实报国土。亦分入寂光国土。若见思尽者。依方便国土。若未尽者。依人天住。通菩萨惑尽者。依方便国土。未尽者。依人天住。藏菩萨。依人天住。声闻缘觉惑尽者。依方便住。未尽者。依人天住。天依宫殿住。人依地住。修罗依海底海畔住。畜生依地水空住。鬼依粪秽火住。八寒八热。乃地狱国土。此上十界。界各具十共。成百界。又各具十如是。共成千如是。复有假名一千。正报一千。依报一千。共成三千。又理具三千。事造三千。两重三千。同居一念。故曰性具也。明性具竟。已上分别三德竟。 ○二融会三德。 令易解故。 现代汉语译本 身故，又名五蕴（wǔyù，five aggregates）。蕴的意思是积聚，积聚生死之因。佛的五阴（wǔyīn，five skandhas）是非漏（fēilòu，untainted）非无漏（wúlòu，untainted）的法性五阴，指的是真善妙色、第一正受、无上妙慧、真性解脱、一切智见。菩萨的五阴是亦有漏亦无漏的五阴，指的是净不净色、乐无乐受、我无我想行、常无常识。缘觉（yuánjué，Pratyekabuddha）声闻（shēngwén，Śrāvaka）的五阴是无漏五阴，指的是戒（jiè，sila）、定（dìng，samadhi）、慧（huì，prajna）、解脱（jiětuō，vimoksha）、解脱知见（jiětuō zhījiàn，vimokshajnana-darshana）。人天（réntiān，humans and devas）是善有漏五阴，四恶趣（sì èqù，four evil destinies）是恶有漏五阴。这些是实法，是相对于假名而言的。正报（zhèngbào，direct retribution）部分结束。 ○三、明依报（yībào，environmental retribution）。 又有依报，指的是佛国土（fó guótǔ，Buddha-land）、菩萨国土（púsà guótǔ，Bodhisattva-land），乃至地狱国土（dìyù guótǔ，hell realm）。 依报指的是十界众生所依止居住的地方，也是依正报所感得的。佛国土指的是佛所依止的常寂光净土（chángjìguāng jìngtǔ，eternal light pure land）。菩萨国土分为三种：如果是圆教（yuánjiào，perfect teaching）别教（biéjiào，distinct teaching）的菩萨，破除了无明（wúmíng，ignorance），居住在实报国土（shíbào guótǔ，land of actual reward），也分入寂光国土。如果断尽了见思惑（jiànsīhuò，delusions of views and thoughts），依止方便国土（fāngbiàn guótǔ，land of expedient means）。如果未断尽，依止人天居住。通教（tōngjiào，common teaching）菩萨断尽了惑，依止方便国土，未断尽的，依止人天居住。藏教（zàngjiào，Tripitaka teaching）菩萨依止人天居住。声闻缘觉断尽了惑，依止方便居住，未断尽的，依止人天居住。天依宫殿居住，人依地居住，修罗（xiūluó，asura）依海底海畔居住，畜生（chùshēng，animals）依地水空居住，鬼（guǐ，ghosts）依粪秽火居住。八寒八热（bā hán bā rè，eight cold and eight hot hells）是地狱国土。以上十界，每一界各具十界，共成百界。又各具十如是（shí rúshì，ten factors of existence），共成千如是。又有假名一千，正报一千，依报一千，共成三千。又理具三千（lǐjù sānqiān，three thousand realms in principle），事造三千（shìzào sānqiān，three thousand realms in phenomena）。两重三千，同居一念，所以说‘性具’。明性具部分结束。以上分别三德（sāndé，three virtues）部分结束。 ○二、融会三德。 为了容易理解的缘故。
English
English version Death. Also known as the Five Aggregates (wǔyù). 'Aggregate' means accumulation, accumulating the causes of birth and death. The Buddha's Five Skandhas (wǔyīn) are the untainted and non-untainted Five Skandhas of Dharma-nature, referring to True Good Wonderful Form, First Right Reception, Supreme Wonderful Wisdom, True Nature Liberation, and Omniscient Vision. The Bodhisattva's Five Skandhas are the tainted and untainted Five Skandhas, referring to Pure and Impure Form, Pleasure and Non-pleasure Reception, Self and Non-self Thought, Permanence and Impermanence Consciousness. The Pratyekabuddha (yuánjué) and Śrāvaka (shēngwén) have untainted Five Skandhas, referring to Sila (戒), Samadhi (定), Prajna (慧), Vimoksha (解脱), and Vimokshajnana-darshana (解脱知见). Humans and Devas (réntiān) have wholesome tainted Five Skandhas, while the Four Evil Destinies (sì èqù) have unwholesome tainted Five Skandhas. These are real dharmas, spoken in contrast to provisional names. End of the section on Direct Retribution (zhèngbào). ○3. Explaining Environmental Retribution (yībào). There is also Environmental Retribution, referring to the Buddha-land (fó guótǔ), Bodhisattva-land (púsà guótǔ), and even the hell realm (dìyù guótǔ). Environmental Retribution refers to the places where beings of the Ten Realms dwell, and is also what is felt due to Direct Retribution. Buddha-land refers to the Eternal Light Pure Land (chángjìguāng jìngtǔ) where Buddhas dwell. Bodhisattva-lands are divided into three types: If they are Bodhisattvas of the Perfect Teaching (yuánjiào) and Distinct Teaching (biéjiào) who have broken through ignorance (wúmíng), they reside in the Land of Actual Reward (shíbào guótǔ), and also enter the Eternal Light Pure Land. If they have exhausted the delusions of views and thoughts (jiànsīhuò), they rely on the Land of Expedient Means (fāngbiàn guótǔ). If they have not exhausted them, they rely on humans and devas to dwell. Bodhisattvas of the Common Teaching (tōngjiào) who have exhausted delusions rely on the Land of Expedient Means; those who have not exhausted them rely on humans and devas to dwell. Bodhisattvas of the Tripitaka Teaching (zàngjiào) rely on humans and devas to dwell. Śrāvakas and Pratyekabuddhas who have exhausted delusions rely on expedient dwellings; those who have not exhausted them rely on humans and devas to dwell. Devas rely on palaces to dwell, humans rely on the earth to dwell, Asuras (xiūluó) rely on the seabed and seashore to dwell, animals (chùshēng) rely on land, water, and air to dwell, and ghosts (guǐ) rely on filth and fire to dwell. The Eight Cold and Eight Hot Hells (bā hán bā rè) are hell realms. The above Ten Realms, each realm possesses the ten realms, forming a hundred realms. Each also possesses the Ten Factors of Existence (shí rúshì), forming a thousand suchnesses. There are also a thousand provisional names, a thousand direct retributions, and a thousand environmental retributions, forming three thousand. There are also Three Thousand Realms in Principle (lǐjù sānqiān) and Three Thousand Realms in Phenomena (shìzào sānqiān). The two sets of three thousand coexist in a single thought, hence the saying 'inherent nature'. End of the section on clarifying inherent nature. End of the above section on distinguishing the Three Virtues (sāndé). ○2. Integrating the Three Virtues. For the sake of easy understanding. --------------------------------------------------------------------------------
Chinese
作此三种分别。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。 融者。和也。谓和会三德也。释此又二。初会假名。二例依正。初又二。初总。次别。令易解故。作此三种分别。得意为言。即性具是性体性量。此乃总融会也。下乃别会。又二。初融会体具。次融会量具。文云。性体离过绝非。即性具十界离过绝非者。此显现前事法界一切诸法。随拈一香一华。乃至一微尘一芥子。皆是性体。皆离四句。皆绝百非也。性体坚凝。清净无染。不生不灭。常住不坏。性具十界亦然者。乃显随拈一香一华。乃至微尘芥子。皆是常乐我净四德也。此乃融会体具。下融会量具。性量竖穷横遍。无尽无尽。无量无量。性具十界亦然者。乃随拈一香一华。皆竖穷横遍。无尽无量也。此足显事事无碍法界也。此融会假名竟。下例明依正也。正报五阴。同性体性量。清净周遍。此乃例明正报也。谓十界正报五阴。乃至地狱极恶五阴。亦是性体离过绝非。体性坚凝。清净无染。不生不灭。常住不坏。亦是性量之竖穷横遍。无尽无量也。依报国土亦 现代汉语译本： 做出这三种区分，是为了通过言语来领会其意义。也就是说，‘性具’就是‘性体’和‘性量’。‘性体’超越过失，断绝谬误，即‘性具’十法界也超越过失，断绝谬误。‘性体’坚固凝定，清净无染，不生不灭，常住不坏，‘性具’十法界也是如此。‘性量’在竖向上穷尽，在横向上周遍，无尽无尽，无量无量，‘性具’十法界也是如此。正报五阴，与‘性体’、‘性量’相同，清净周遍，依报国土也是如此。 ‘融’，是调和的意思，指的是调和三德。解释‘融’又分为两部分：一是融合假名，二是类比依报和正报。第一部分又分为两部分：一是总说，二是别说。为了容易理解，做出这三种区分，是为了通过言语来领会其意义。也就是说，‘性具’就是‘性体’和‘性量’。这便是总的融合会通。下面是分别会通，又分为两部分：一是融合会通‘体具’，二是融合会通‘量具’。经文中说：‘性体’超越过失，断绝谬误，即‘性具’十法界也超越过失，断绝谬误。这显示了现前事法界的一切诸法，随便拿起一朵香、一朵花，乃至一粒微尘、一粒芥子，都是‘性体’，都超越四句，都断绝百非。‘性体’坚固凝定，清净无染，不生不灭，常住不坏，‘性具’十法界也是如此。这显示了随便拿起一朵香、一朵花，乃至一粒微尘、一粒芥子，都是常、乐、我、净四德。这是融合会通‘体具’。下面融合会通‘量具’。‘性量’在竖向上穷尽，在横向上周遍，无尽无尽，无量无量，‘性具’十法界也是如此。这显示了随便拿起一朵香、一朵花，都是竖穷横遍，无尽无量。这足以显示事事无碍法界。这是融合假名完毕。下面类比说明依报和正报。正报五阴，与‘性体’、‘性量’相同，清净周遍。这是类比说明正报。也就是说，十法界正报五阴，乃至地狱极恶五阴，也是‘性体’，超越过失，断绝谬误，体性坚固凝定，清净无染，不生不灭，常住不坏，也是‘性量’的竖穷横遍，无尽无量。依报国土也是如此。