English
Wonderful. It is Mind. It is Emptiness. It is Earth, Water, Fire, and Wind (the four elements that constitute the world). It is the Six Realms of ordinary beings. It is the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Even it is the eternal, blissful, self, and pure of the Tathāgata (如来, Thus Come One). This is the inherent nature possessing the Ten Realms. This is the conventional truth (俗谛, saṃvṛti-satya). This passage is brief. If according to the full text, it says: 'Because it is both non-worldly and non-transcendental (世出世, lokottara), it is the wonderful, originally bright mind of the Tathāgatagarbha (如来藏, Thus Come One Womb).' It is Mind, it is Emptiness, and so on. 'Because it is both non-worldly and non-transcendental' connects the preceding and introduces the following. It is not the Six Realms of ordinary beings, therefore it is not worldly. It is not the Four Noble Ones, therefore it is not transcendental. Because it is neither, therefore it is all. 'It is' means 'is'. This reveals that all dharmas, whether defiled or pure, each possesses the three thousand aspects of reality. This is the perfect and harmonious conventional truth. 'All is' means the meaning of the Tathāgatagarbha's nature being truly non-empty, which remains constant while adapting to conditions. 'Originally bright and wonderful mind' emphasizes the word 'wonderful' to reveal the inherent nature. Mind, Buddha, and sentient beings are not different. One is all. Furthermore, the three truths are all. So-called one provisional is all provisional, all is provisional in emptiness, this is the inconceivable great conventional truth. The non-empty store ends here. ○ 3. Quoting the non-empty Tathāgatagarbha. And the wonderful, bright, original mind source of the Tathāgatagarbha is neither 'is' nor 'is not'. It is 'is' and 'is not'. This is the inherent nature encompassing everything. This is the middle truth (中谛, madhyama-satya). The text says: 'Because it is both worldly and transcendental, it is the wonderful, bright, original mind source of the Tathāgatagarbha, etc.' 'Because it is both worldly and transcendental' connects the preceding and introduces the following. Because it is neither, yet it is all, therefore it is the wonderful, bright, original mind source. This reveals that all dharmas, whether defiled or pure, in the ten realms, each is free from faults and beyond right and wrong. This is the perfect and harmonious middle truth. All is both negated and affirmed, which is the meaning of the Tathāgatagarbha's nature being simultaneously negated and affirmed, remaining constant while adapting to conditions. 'Wonderful, bright, original mind source' emphasizes the word 'original' to reveal the inherent nature encompassing everything. 'Neither is nor is not' is the double negation of the preceding text. 'Is and is not' is the double affirmation of the preceding text. Mind, Buddha, and sentient beings are not different. One negation and affirmation is all negation and affirmation. Furthermore, the three truths are all negated and affirmed, which is so-called one middle is all middle, emptiness and provisional are both middle, this is the inconceivable great middle truth. Quoting three. -------------------------------------------------------------------------------- 藏文证竟。 ○二引七大文证。
Chinese
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。性体也。周遍法界。性量也。又地水火风空。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。 此中文分二节。又云如来藏性色真空。至莫不如是。乃引经文。下乃释义证成。经中地大则曰性色真空。性空真色。清净本然。周遍法界。空大则曰性觉真空。性空真觉。见大则曰性见觉明。觉精明见。总摄闻觉知。识大则曰性识明知。觉明真识。妙觉湛然。周遍法界。文虽少差。不出二谛。故曰莫不如是也。下乃释成。又二。初总。次别。地水火风空见识。乃总十法界依正二报。故曰性具也。七大各各清净本然。离过绝非。故为性体。各各周遍法界。故为性量也。下乃别释。谓别其依正各具三谛也。引经证明竟。大科徴释具德已竟。 ○二徴释受名。 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。性体性量名空如来藏。即性具十界五阴国土名空如来藏。性体性量名真如佛性。即性具等名真如佛性。性体 现代汉语译本 藏文证竟。 ○二引七大文证。 又说：‘如来藏的体性，色即是真空，真空即是真色，清净本然，周遍法界。地、水、火、风、空、见、识，没有哪个不是如此。’地、水、火、风、空、见、识，就是体性本具。清净本然，是体性的本体。周遍法界，是体性的度量。又，地、水、火、风、空，清净本然，周遍法界，这就是依报国土的体性和度量。见和识，清净本然，周遍法界，这就是正报五阴的体性和度量。 这段文字分为两节。‘又说如来藏性色真空，至莫不如是’，这是引用经文。下面是解释经文以证明其成立。经文中，地大则说‘性色真空，性空真色，清净本然，周遍法界’。空大则说‘性觉真空，性空真觉’。见大则说‘性见觉明，觉精明见’，总摄闻、觉、知。识大则说‘性识明知，觉明真识，妙觉湛然，周遍法界’。文字虽然略有差异，但不超出二谛的范围，所以说‘没有哪个不是如此’。下面是解释说明，又分为两部分：先总说，后别说。地、水、火、风、空、见、识，总括了十法界的依报和正报，所以说是体性本具。七大各自清净本然，远离过失，超越是非，所以是体性的本体。各自周遍法界，所以是体性的度量。下面是分别解释，即分别说明依报和正报各自具足三谛。引用经文证明完毕。大科徴释具德完毕。 ○二徴释受名。 为什么会接受无量的名称？简要地说，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（Tathatā，事物的真实本性）、佛性（Buddhadhātu，成佛的潜能），有时称为庵摩罗识（Amalavijñāna，纯净的意识），有时称为大圆镜智（Ādarśa-jñāna，如镜子般反映一切的智慧），有时称为菩提（Bodhi，觉悟）、涅槃（Nirvāṇa，解脱）。体性和度量称为空如来藏，即体性本具的十界五阴国土称为空如来藏。体性和度量称为真如佛性，即体性本具等称为真如佛性。体性
English
English version Tibetan Textual Confirmation. ○2 Citing Seven Great Proofs. It is also said: 'The nature of the Tathāgatagarbha (如来藏, the womb of the Tathāgata) is that form is precisely emptiness, and emptiness is precisely true form, inherently pure, pervading the entire Dharmadhātu (法界, the realm of Dharma). Earth, water, fire, wind, space, perception, and consciousness are all like this.' Earth, water, fire, wind, space, perception, and consciousness are inherent in the nature. Being inherently pure is the substance of the nature. Pervading the entire Dharmadhātu is the measure of the nature. Furthermore, earth, water, fire, wind, and space, being inherently pure and pervading the entire Dharmadhātu, constitute the substance and measure of the dependent realm (依报) and land. Perception and consciousness, being inherently pure and pervading the entire Dharmadhātu, constitute the substance and measure of the retribution body (正报) and the five skandhas (五阴). This passage is divided into two sections. 'It is also said: The nature of the Tathāgatagarbha is that form is precisely emptiness, up to are all like this,' is a quotation from scripture. What follows is an explanation and proof. In the scripture, the earth element is described as 'nature-form is precisely emptiness, emptiness is precisely true form, inherently pure, pervading the entire Dharmadhātu.' The space element is described as 'nature-awareness is precisely emptiness, emptiness is precisely true awareness.' The perception element is described as 'nature-perception is illuminating awareness, awareness is refined and clear perception,' encompassing hearing, awareness, and knowledge. The consciousness element is described as 'nature-consciousness is clear knowledge, awareness is true consciousness, wondrous awareness is serene, pervading the entire Dharmadhātu.' Although the wording varies slightly, it does not go beyond the two truths (二谛), hence the statement 'are all like this.' What follows is an explanation, divided into two parts: first, a general statement, then a specific one. Earth, water, fire, wind, space, perception, and consciousness encompass the dependent and retribution realms of the ten Dharma realms (十法界), hence the statement that they are inherent in the nature. Each of the seven great elements is inherently pure, free from faults, and beyond right and wrong, thus constituting the substance of the nature. Each pervades the entire Dharmadhātu, thus constituting the measure of the nature. What follows is a specific explanation, namely, explaining that the dependent and retribution realms each possess the three truths (三谛). The citation of scripture for proof is complete. The major section on 'Inquiring into and Explaining the Possession of Virtues' is complete. ○2 Inquiring into and Explaining the Receiving of Names. Why are countless names received? To put it simply, this nature of mind is sometimes called the Śūnyatathāgatagarbha (空如来藏, the empty Tathāgatagarbha), sometimes called the Tathatā (真如, suchness) or Buddhadhātu (佛性, Buddha-nature), sometimes called the Amalavijñāna (庵摩罗识, untainted consciousness), sometimes called the Ādarśa-jñāna (大圆镜智, great mirror-like wisdom), sometimes called Bodhi (菩提, enlightenment) or Nirvāṇa (涅槃, liberation). The substance and measure are called the Śūnyatathāgatagarbha, that is, the ten realms and five skandhas inherent in the nature are called the Śūnyatathāgatagarbha. The substance and measure are called the Tathatā or Buddhadhātu, that is, what is inherent in the nature is called the Tathatā or Buddhadhātu. The substance --------------------------------------------------------------------------------
Chinese
性量名庵摩罗识。即性具等名庵摩罗识。性体性量名大圆镜智。即性具等名大圆镜智。性体性量名菩提涅槃。即性具等名菩提涅槃。 文分二段。初略引七名。一法不立。名空如来藏。不妄不变。名真如。离过绝非。名佛性。洞照万法。名大圆镜智。诸佛所得。名菩提。寂静无为。名涅槃。分别一切而无染。名庵摩罗识。此云清净识。二融会七名。性体性量名空如来藏。即性具等名空如来藏者。谓性具十界依正。随拈一法。皆名空如来藏等也。又既论十界。必分六即。谓理即空如来藏。乃至究竟空如来藏。故下文明初后心也。真如佛性等准知。第二别释竟。 ○三结成。 故曰。一真法性中。具足十法界。依正本融通。生佛非殊致。 ○大科立义竟。 ○二防难又二。初问。二答。初又二。初双开二心。二初后互难○今初。 问曰。此一真法界。为初心是。为后心是。 初心者。理即位。后心者。究竟位。言六即者。六明事相。因果无差。即显理性。初后体同。无机子曰。痴禅任性。滥上圣以矜高。狂慧随情。居下凡而自屈。由是天台大师明六即佛。破二种见。拣其太过。六分因果之事殊。收彼不收。即显圣凡之理等。六即颂曰。动静理全是。行藏事尽非。冥冥随物去。 现代汉语译本： ‘性体’、‘性量’被称为‘庵摩罗识’（Amala-vijñāna，清净识）。即‘性具’等被称为‘庵摩罗识’。‘性体’、‘性量’被称为‘大圆镜智’（Mahādarśa-jñāna，伟大的明镜般的智慧）。即‘性具’等被称为‘大圆镜智’。‘性体’、‘性量’被称为‘菩提’（Bodhi，觉悟）‘涅槃’（Nirvana，寂灭）。即‘性具’等被称为‘菩提’‘涅槃’。 文分两段。首先简要引出七个名称。‘一法不立’，名为‘空如来藏’（Śūnyatathāgatagarbha，空性的如来藏）。‘不妄不变’，名为‘真如’（Bhutatathata，真如）。‘离过绝非’，名为‘佛性’（Buddha-dhātu，佛性）。‘洞照万法’，名为‘大圆镜智’。‘诸佛所得’，名为‘菩提’。‘寂静无为’，名为‘涅槃’。‘分别一切而无染’，名为‘庵摩罗识’，这里称之为‘清净识’。其次融合七个名称。‘性体’、‘性量’名为‘空如来藏’。即‘性具’等名为‘空如来藏’，意思是说‘性具’十法界依报正报，随便拈出一个法，都可称为‘空如来藏’等。又既然讨论十法界，必定区分六即，即理即空如来藏，乃至究竟空如来藏。所以下文说‘初后心’。‘真如’‘佛性’等依此类推。第二部分，分别解释完毕。 总结： 所以说，‘一真法性’中，具足十法界，依报正报本来就融通，众生和佛陀的本质没有差别。 大的科判，‘立义’完毕。 第二部分，防止疑问，又分两部分。首先提出疑问，其次解答疑问。首先又分两部分。首先分别提出两种心，其次用‘初’‘后’两种心互相诘难。现在开始第一部分。 提问：这个‘一真法界’，是‘初心’的境界，还是‘后心’的境界？ ‘初心’指的是理即位，‘后心’指的是究竟位。说到六即，六即是说明事相，因果没有差别，即是彰显理性，‘初’‘后’本体相同。无机子说，愚痴的禅修者放纵任性，滥用圣人的境界来抬高自己；狂妄的智慧追逐情感，安于下等凡夫的地位。因此天台大师阐明六即佛，破除两种偏见，拣择其中的过失。六即区分因果之事相的差别，收摄那些不被收摄的，即是彰显圣凡之理的平等。六即颂说：动静之间，理体完全显现；行为藏匿，事相完全消失。在冥冥之中随顺万物而去。