English
English version: These three distinctions are made to grasp the meaning through words. That is to say, 'inherent nature' (性具) is 'nature-essence' (性体) and 'nature-measure' (性量). 'Nature-essence' transcends faults and cuts off errors, so the 'inherent nature' of the Ten Realms (十界) also transcends faults and cuts off errors. 'Nature-essence' is firm and solid, pure and undefiled, neither arising nor ceasing, constant and indestructible, and so is the 'inherent nature' of the Ten Realms. 'Nature-measure' is vertically exhaustive and horizontally pervasive, endless and limitless, and so is the 'inherent nature' of the Ten Realms. The five aggregates (五阴) of the direct reward (正报) are the same as 'nature-essence' and 'nature-measure', pure and all-pervading, and so is the land of the circumstantial reward (依报). 'Fusion' (融) means harmony, referring to the harmony of the Three Virtues. The explanation of 'fusion' is divided into two parts: first, the fusion of provisional names (假名); second, the analogy of circumstantial and direct rewards. The first part is further divided into two parts: first, a general statement; second, a specific statement. To make it easier to understand, these three distinctions are made to grasp the meaning through words. That is to say, 'inherent nature' is 'nature-essence' and 'nature-measure'. This is the general fusion and interpenetration. The following is the specific interpenetration, which is further divided into two parts: first, the fusion and interpenetration of 'essence-qualities' (体具); second, the fusion and interpenetration of 'measure-qualities' (量具). The text says: 'Nature-essence' transcends faults and cuts off errors, so the 'inherent nature' of the Ten Realms also transcends faults and cuts off errors. This reveals that all dharmas in the present phenomenal realm (事法界), whether it be a flower or a grain of dust or a mustard seed, are all 'nature-essence', all transcend the four propositions (四句), and all cut off the hundred negations (百非). 'Nature-essence' is firm and solid, pure and undefiled, neither arising nor ceasing, constant and indestructible, and so is the 'inherent nature' of the Ten Realms. This reveals that whether it be a flower or a grain of dust or a mustard seed, all are the Four Virtues of permanence, bliss, self, and purity (常乐我净). This is the fusion and interpenetration of 'essence-qualities'. The following is the fusion and interpenetration of 'measure-qualities'. 'Nature-measure' is vertically exhaustive and horizontally pervasive, endless and limitless, and so is the 'inherent nature' of the Ten Realms. This reveals that whether it be a flower, it is vertically exhaustive and horizontally pervasive, endless and limitless. This is sufficient to reveal the realm of unobstructedness of all phenomena (事事无碍法界). This concludes the fusion of provisional names. The following is an analogy to explain the circumstantial and direct rewards. The five aggregates of the direct reward are the same as 'nature-essence' and 'nature-measure', pure and all-pervading. This is an analogy to explain the direct reward. That is to say, the five aggregates of the direct reward of the Ten Realms, even the extremely evil five aggregates of hell, are also 'nature-essence', transcending faults and cutting off errors, with an essence that is firm and solid, pure and undefiled, neither arising nor ceasing, constant and indestructible, and also the vertical exhaustiveness and horizontal pervasiveness, endlessness and limitlessness of 'nature-measure'. So is the land of the circumstantial reward. --------------------------------------------------------------------------------
Chinese
然者。例明依报也。谓乃至地狱极恶依报。随拈一法。皆是性体离过绝非。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。故偈云。依正本融通。生佛非殊致也。此融会三德竟。 ○三会同三谛。 此之三法。亦名三谛。性体即中谛。性量即真谛。性具即俗谛。 谛者。谓自性不虚。故称为谛。又见此三谛。得不颠倒觉。故称为谛。又能以此示于他。故称为谛。中谛者。统一切法之谓也。故下文云。离即离非。是即非即也。真谛者。泯一切法也。故下文云。一切俱非也。俗谛者。立一切法也。故下文云。一切俱即也。会同三谛竟。 ○四引经证明又二。初引三藏文证。二引七大文证。初又三。初引空如来藏。二引不空如来藏。三引空不空如来藏○今初。 故楞严经云。而如来藏妙明圆心。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。乃至非老死尽。非苦集灭道。非智。非得。非檀那。乃至非般剌若。非怛答阿羯。非阿罗诃。非三藐三菩。非常乐我净。此即性量无相。是为真谛。 大佛顶文句云。此正显心性。正随缘而成十界染净诸法。而染净法中。随拈一法。皆即竖穷 现代汉语译本 那么，这就是依报的例子。意思是说，乃至地狱这种极恶的依报，随便拈出一个法，都是性体远离过失，超越是非。体性坚固凝结，清净没有污染，不生不灭，常住不坏。这也是性量在竖向上穷尽，在横向上周遍，无尽无量。所以偈语说：‘依报和正报本来就融通，众生和佛陀的本质没有差别。’ 这就融会了三德。 ○三会同三谛 这三种法，也叫做三谛。性体就是中谛，性量就是真谛，性具就是俗谛。 谛，意思是说自性不虚假，所以称为谛。又因为见到这三谛，得到不颠倒的觉悟，所以称为谛。又能够用这三谛来开示他人，所以称为谛。中谛，是统摄一切法的说法。所以下文说：‘离就是离非，是就是非是。’ 真谛，是泯灭一切法的说法。所以下文说：‘一切都不是。’ 俗谛，是建立一切法的说法。所以下文说：‘一切都是。’ 这就融会了三谛。 ○四引经证明又二。初引三藏文证。二引七大文证。初又三。初引空如来藏。二引不空如来藏。三引空不空如来藏○今初。 所以《楞严经》说：‘而如来藏（Tathagatagarbha，如来法身所藏之处），妙明圆心，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，乃至非老死尽，非苦集灭道，非智，非得，非檀那（Dāna，布施），乃至非般剌若（Prajna，智慧），非怛答阿羯（Tathagata，如来），非阿罗诃（Arhat，阿罗汉），非三藐三菩（Samyak-sambuddha，正等觉），非常乐我净。’ 这就是性量无相，是为真谛。 《大佛顶文句》说：‘这正是显现心性，正是随顺因缘而成就十界染净诸法。而染净法中，随便拈出一个法，都是竖向上穷尽。
English
English version So, this is an example of dependent retribution (依报, yībào). It means that even in the extremely evil dependent retribution of hell, picking up any single dharma (法, fǎ), it is the essence of the nature, free from faults and beyond right and wrong. The essence of the nature is firm and solid, pure and without defilement, neither arising nor ceasing, constant and indestructible. This is also the vertical exhaustion and horizontal pervasion of the measure of the nature, endless and limitless. Therefore, the verse says: 'Dependent and direct retributions are originally interconnected; sentient beings and Buddhas are not essentially different.' This concludes the merging of the three virtues. ○Three Mergings with the Three Truths These three dharmas are also called the Three Truths (三谛, sāndì). The essence of the nature is the Truth of the Middle Way (中谛, zhōngdì), the measure of the nature is the Truth of Emptiness (真谛, zhēndì), and the inherent nature is the Truth of Conventional Reality (俗谛, súdì). Truth (谛, dì) means that the self-nature is not false, hence it is called Truth. Furthermore, by seeing these Three Truths, one attains undeluded enlightenment, hence it is called Truth. Moreover, one can use these to instruct others, hence it is called Truth. The Truth of the Middle Way is the principle that governs all dharmas. Therefore, the following text says: 'Separation is separation from non-separation, being is being from non-being.' The Truth of Emptiness is the principle that obliterates all dharmas. Therefore, the following text says: 'Everything is not.' The Truth of Conventional Reality is the principle that establishes all dharmas. Therefore, the following text says: 'Everything is.' This concludes the merging of the Three Truths. ○Four, citing scriptures for proof, again in two parts. First, citing the Tripitaka (三藏, sāncáng) scriptures for proof. Second, citing the Seven Great Elements scriptures for proof. The first is again in three parts. First, citing the Empty Tathagatagarbha (空如来藏, kōng rúláizàng). Second, citing the Non-Empty Tathagatagarbha (不空如来藏, bùkōng rúláizàng). Third, citing the Empty and Non-Empty Tathagatagarbha (空不空如来藏, kōng bùkōng rúláizàng). ○ Now the first. Therefore, the Shurangama Sutra (楞严经, Léngyán jīng) says: 'And the Tathagatagarbha (如来藏, Rúláizàng), the wonderfully bright and perfect mind, is neither mind, nor emptiness, nor earth, water, fire, or wind, nor eye, ear, nose, tongue, body, or mind, nor form, sound, smell, taste, touch, or dharma, nor the realm of the eye, and so on, nor the realm of consciousness, nor ignorance, and so on, nor old age and death, nor the exhaustion of ignorance, and so on, nor the exhaustion of old age and death, nor suffering, accumulation, cessation, or the path, nor wisdom, nor attainment, nor giving (檀那, Dāna), and so on, nor prajna (般剌若, Prajna), nor Tathagata (怛答阿羯, Tathāgata), nor Arhat (阿罗诃, Arhat), nor Samyak-sambuddha (三藐三菩, Samyak-sambuddha), nor permanence, bliss, self, or purity.' This is the measure of the nature without form, which is the Truth of Emptiness. The Great Buddha Crown Sutra Commentary (大佛顶文句, Dà Fódǐng Wénjù) says: 'This precisely reveals the nature of the mind, precisely according to conditions to accomplish the defiled and pure dharmas of the ten realms. And among the defiled and pure dharmas, picking up any single dharma, it is vertically exhausted. --------------------------------------------------------------------------------
Chinese
横遍。无尽无量之圆融大真谛也。一切俱非者。即藏性如实空义。正随缘而常不变也。言如来藏妙明圆心者。随缘不变名为如。不变随缘名曰来。唯是一心名曰藏。不可思议故曰妙。性自灵知故曰明。竖穷横遍故曰圆。重在圆字。为显性量。然此三谛。有横有竖。竖。则即横论竖。横。则即竖论横。今云一切俱非。乃即竖论横也。首言非心者。即指心法。次非空。乃至非般剌若。指众生法。次如是乃至非常乐我净。即指佛法。意显心佛众生。三无差别。约真谛而论。故曰一非一切俱非也。若即横论竖。竖中亦具三谛。众生法中。非空。至非意识界。是六凡法。属俗谛。非无明。乃至非老死。非无明尽。乃至非老死尽。是缘觉法。非苦集灭道。非智非得。乃声闻法。此二属真谛。缘觉法中。非无明。乃至非老死。乃流转门。非无明尽。乃至非老死尽。乃还灭门。声闻法中。苦集灭道。乃生灭四谛。非智非得。乃声闻之果。非檀那。乃至非般剌若。及六波罗蜜。是菩萨法。非怛答阿羯。至非常乐我净。乃佛法。此二属中谛。梵云怛答阿羯。此云如来。阿罗诃。此云无生。三藐三菩。此云正遍知。今一切俱非。所谓一空一切空。假中皆空。不思议大真谛也。空如来藏竟。 ○二引不空如来藏。 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。此即性具十界。是为俗谛。 此文略。若约全文云。以是俱非世出世故。即如来藏元明心妙。即心即空等也。以是俱非世出世者。结上起下。非六凡。故非世。非四圣。故非出世。由其一切俱非。所以一切俱即。即者。是也。此显染净诸法。随拈一法。无不具足三千实相。是圆融俗谛。一切俱即。即藏性如实不空义。正随缘而常不变也。元明心妙。重一妙字。为显性具。心佛众生。三无差别。一即。一切俱即。又三谛俱即。所谓一假一切假。空中皆假。不思议大俗谛也。不空藏竟。 ○三引空不空如来藏。 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。 文云。以是俱即世出世故。即如来藏妙明心元等。以是俱即世出世故者。结上起下。由其俱非。而又俱即。所以即妙明心元。此显十界染净诸法。随拈一法。无不皆是离过绝非。圆融中谛。一切双遮双照。即藏性遮照同时义。正随缘而常不变也。妙明心元。重一元字。为显性体统摄。离即离非。乃双遮上文。是即非即。乃双照上文。心佛众生。三无差别。一遮照。一切遮照。又三谛俱遮俱照。即所谓一中一切中。空假俱中。不思议大中谛也。引三 妙。即心（即是心）。即空（即是空性）。即地水火风（即是构成世界的四大元素）。即六凡（即是六道凡夫）。即二乘（即是声闻和缘觉）。乃至即如来常乐我净（即是如来所具有的常、乐、我、净四德）。此即性具十界（这就是本性具足十法界），是为俗谛（这是世俗谛）。 此文略。若约全文云：‘以是俱非世出世故（因为既不属于世间也不属于出世间），即如来藏元明心妙（就是如来藏本源清净的心，微妙难测）。’即心即空等也（就是说即是心，即是空性等等）。以是俱非世出世者（因为既不属于世间也不属于出世间），结上起下（总结上文，引出下文）。非六凡（不是六道凡夫），故非世（所以不属于世间）；非四圣（不是四圣），故非出世（所以不属于出世间）。由其一切俱非（由于一切都不属于），所以一切俱即（所以一切都是）。即者，是也（即，就是的意思）。此显染净诸法（这显示了染污和清净的诸法），随拈一法（随便拿起一个法），无不具足三千实相（没有不具足三千实相的）。是圆融俗谛（这是圆融的世俗谛）。一切俱即（一切都是），即藏性如实不空义（就是如来藏的本性真实不空的意义），正随缘而常不变也（正是随着因缘而常不变）。元明心妙（本源清净的心，微妙难测），重一妙字（再次强调‘妙’字），为显性具（为了显示本性具足）。心佛众生（心、佛、众生），三无差别（三者没有差别）。一即，一切俱即（一个即是，一切都是）。又三谛俱即（而且空、假、中三谛都是即）。所谓一假一切假（所谓一个假，一切都是假），空中皆假（在空性中一切都是假），不思议大俗谛也（这是不可思议的大俗谛）。不空藏竟（不空如来藏的解释完毕）。 ○三引空不空如来藏（第三，引用空不空如来藏）。 而如来藏妙明心元（而如来藏微妙光明的本觉心性），离即离非（既不是‘即’也不是‘非’），是即非即（是‘即’也不是‘非’）。此即性体统摄（这就是本性的本体统摄一切），是为中谛（这是中道谛）。 文云：‘以是俱即世出世故（因为既属于世间也属于出世间），即如来藏妙明心元等（就是如来藏微妙光明的本觉心性等等）。’以是俱即世出世故者（因为既属于世间也属于出世间），结上起下（总结上文，引出下文）。由其俱非（由于一切都不属于），而又俱即（而又一切都是），所以即妙明心元（所以就是微妙光明的本觉心性）。此显十界染净诸法（这显示了十法界染污和清净的诸法），随拈一法（随便拿起一个法），无不皆是离过绝非（没有不是远离过失，超越是非的）。圆融中谛（这是圆融的中道谛）。一切双遮双照（一切都是双重遮遣和双重观照），即藏性遮照同时义（就是如来藏遮遣和观照同时的意义），正随缘而常不变也（正是随着因缘而常不变）。妙明心元（微妙光明的本觉心性），重一元字（再次强调‘元’字），为显性体统摄（为了显示本性的本体统摄一切）。离即离非（既不是‘即’也不是‘非’），乃双遮上文（是双重遮遣上文）。是即非即（是‘即’也不是‘非’），乃双照上文（是双重观照上文）。心佛众生（心、佛、众生），三无差别（三者没有差别）。一遮照（一个遮照），一切遮照（一切都是遮照）。又三谛俱遮俱照（而且空、假、中三谛都是双重遮遣和双重观照），即所谓一中一切中（就是所谓一个中，一切都是中），空假俱中（空和假都是中），不思议大中谛也（这是不可思议的大中谛）。引三（引用三）。