English
English version: ‘Essential nature’ and ‘quantitative nature’ are called ‘Amala-vijñāna’ (Amala-vijñāna, pure consciousness). That is, ‘inherent nature’ etc. are called ‘Amala-vijñāna’. ‘Essential nature’ and ‘quantitative nature’ are called ‘Mahādarśa-jñāna’ (Mahādarśa-jñāna, great mirror-like wisdom). That is, ‘inherent nature’ etc. are called ‘Mahādarśa-jñāna’. ‘Essential nature’ and ‘quantitative nature’ are called ‘Bodhi’ (Bodhi, enlightenment) and ‘Nirvana’ (Nirvana, extinction). That is, ‘inherent nature’ etc. are called ‘Bodhi’ and ‘Nirvana’. The text is divided into two sections. First, briefly introduce seven names. ‘Not establishing a single dharma’ is called ‘Śūnyatathāgatagarbha’ (Śūnyatathāgatagarbha, the empty Tathāgata-garbha). ‘Not false and unchanging’ is called ‘Bhutatathata’ (Bhutatathata, Suchness). ‘Free from faults and beyond right and wrong’ is called ‘Buddha-dhātu’ (Buddha-dhātu, Buddha-nature). ‘Clearly illuminating all dharmas’ is called ‘Mahādarśa-jñāna’. ‘Attained by all Buddhas’ is called ‘Bodhi’. ‘Silent and non-active’ is called ‘Nirvana’. ‘Distinguishing everything without being tainted’ is called ‘Amala-vijñāna’, here called ‘pure consciousness’. Second, integrate the seven names. ‘Essential nature’ and ‘quantitative nature’ are called ‘Śūnyatathāgatagarbha’. That is, ‘inherent nature’ etc. are called ‘Śūnyatathāgatagarbha’, meaning that the inherent nature includes the ten dharma realms, dependent and independent retributions. Picking up any dharma can be called ‘Śūnyatathāgatagarbha’ etc. Furthermore, since the ten dharma realms are discussed, the six identities must be distinguished, namely the identity in principle as Śūnyatathāgatagarbha, up to the ultimate identity as Śūnyatathāgatagarbha. Therefore, the following text speaks of the ‘initial and final minds’. ‘Suchness’ and ‘Buddha-nature’ etc. can be understood by analogy. The second part, separate explanations, is completed. Conclusion: Therefore, it is said that in the ‘one true dharma-nature’ are fully contained the ten dharma realms, the dependent and independent retributions are originally integrated, and the essence of sentient beings and Buddhas is not different. The large category, ‘establishing meaning’, is completed. The second part, preventing doubts, is again divided into two parts. First, raise a question, and second, answer the question. The first is again divided into two parts. First, separately present the two minds, and second, use the ‘initial’ and ‘final’ minds to challenge each other. Now begin the first part. Question: Is this ‘one true dharma-realm’ the state of the ‘initial mind’ or the state of the ‘final mind’? The ‘initial mind’ refers to the identity in principle, and the ‘final mind’ refers to the ultimate identity. Speaking of the six identities, the six identities explain the phenomena, the causes and effects are not different, and identity manifests the principle. Wuji Zi said, foolish Chan practitioners indulge in their nature, abusing the state of sages to elevate themselves; mad wisdom pursues emotions, content with the status of lower ordinary people. Therefore, Tiantai Master clarified the six identities of the Buddha, breaking the two prejudices and selecting the faults in them. The six identities distinguish the differences in the phenomena of causes and effects, and collect those that are not collected, which manifests the equality of the principles of sages and ordinary people. The Six Identities Verse says: In movement and stillness, the principle is fully manifested; in action and concealment, the phenomena completely disappear. In the darkness, follow things away. --------------------------------------------------------------------------------
Chinese
杳杳不知归。此颂理即佛也。方听无生曲。始闻不死歌。今知当体是。翻恨自蹉跎。此颂名字即佛。念念照常理。心心息幻尘。遍观诸法性。无假亦无真。此颂观行即佛。四住虽先落。六尘未尽空。眼中犹有翳。空里见华红。此颂相似即佛。豁尔心开悟。湛然一切通。穷源犹未尽。尚见月朦胧。此颂分证即佛。从来真是妄。今日妄皆真。但复本时性。更无一法新。此颂究竟即佛。今双开二心。乃以事难理也。 ○二初后互难。 若初心是。应无七名。若后心是。应无九界。初后俱堕。立义不成。 应无七名者。不达七名各具六即。应无九界者。不达佛证穷十界。 ○二答又二。初略明。二详释○今初。 答曰。此正显初心是。以初心是故。方有后心是。以后心是故。方显初心是。 言初心后心者。有初。有初初。有后。有后后。初者。因也。初初者。因性也。后者。果也。后后者。果性也。若论事相。则初后天渊。若论理性。则因果一体。今一真法界。乃十界之性。故初后俱是也。 ○二详释又三。初以初证后非无九界。二圣凡六即辩其初后。三以后证初非无七名○今初。 云何以初心是故。方有后心是。如果地依正融通。色心不二。垂形九界。方便度生。悉由证 此因心所具。故曰。诸佛果地融通。但证众生理本。故得称性施设。无谋而应。若不然者。何异小乘外道。作意神通。 果地依正融通。色心不二者。果地乃妙觉果。谓后心也。此地以如如理为依报。如如智为正报。理智不二。故依正融通。身土一如。故色心不二也。垂形九界。方便度生者。方者。法也。便者。用也。谓佛于九法界中。示十界之形像。又用四教十六门。六十四悉檀方便。引九界众生同证理性也。悉由证此因心所具者。乃证穷十界因心所具三谛之理。证真谛而得般若之相。证俗谛而得解脱之用。证中谛而得法身之体。故荆溪大师云。诸佛果地融通。但证众生理本也。称性施设。无谋而应者。称真谛性。施设藏通二教。称俗谛性。施设别教。称中谛性。施设圆教。或顿施。或渐施。或秘密施。或不定施。曲尽其宜。无方不可。皆是无心而应物。故曰无谋而应也。作意神通者。谓起心作意始有通也。通有六种。谓天眼。天耳。宿命。他心。神足。漏尽。此六通。又有修得报得。鬼天报得五通。外道因根本禅。发得五通。三乘依八背舍。八胜处等。修得五通。证果时得漏尽通。圆教依法华经云。诸根通利。智慧明了。即诸根互用。乃中道之通。今无谋而应。即中道之通。不须作意。任运成就故。亦名无 现代汉语译本： 这是因为（诸佛）果地所具有的因心。所以说，诸佛果地的融通，只是证得了众生的理性根本，因此才能称合自性地施设教化，不用思虑就能应机施教。如果不是这样，那和声闻乘、外道通过作意而获得的神通有什么区别呢？ 果地的依报和正报融通，色法和心法不二，指的是妙觉果位，也就是最后的那个心。这个果位以如如之理为依报，以如如之智为正报。理和智不是两个东西，所以依报和正报融通。身和土是一样的，所以色法和心法不二。佛垂迹于九法界，用种种方便来度化众生。‘方’是方法，‘便’是作用。意思是说，佛在九法界中，示现十法界的形像，又用藏、通、别、圆四教和十六门、六十四悉檀等方便，引导九法界的众生一同证得理性。‘悉由证此因心所具’，指的是证悟了十法界因心中所具有的三谛之理。证悟真谛而得到般若的体相，证悟俗谛而得到解脱的作用，证悟中谛而得到法身的本体。所以荆溪大师说，诸佛果地的融通，只是证得了众生的理性根本。‘称性施设，无谋而应’，指的是称合真谛之性，施设藏教和通教；称合俗谛之性，施设别教；称合中谛之性，施设圆教。或者顿施，或者渐施，或者秘密施，或者不定施，恰到好处，无处不可，都是不用心思就能应物施教，所以说‘无谋而应’。‘作意神通’，指的是通过起心作意才有的神通。神通有六种，分别是天眼通、天耳通、宿命通、他心通、神足通、漏尽通。这六通，又有修得、报得。鬼和天有报得的五通，外道因为根本禅而得到五通，声闻乘、缘觉乘、菩萨乘依靠八背舍、八胜处等修得五通，证果时得到漏尽通。圆教依照《法华经》所说，诸根通利，智慧明了，就是诸根互用，是中道之通。现在所说的‘无谋而应’，就是中道之通，不需要作意，自然成就，所以也叫无功用道。
English
English version: This is due to the inherent mind of the Fruition Ground (Guo Di, 果地). Therefore, it is said that the interpenetration of the Buddhas' Fruition Ground is simply the realization of the fundamental nature of all beings, thus enabling them to provide teachings in accordance with their nature, responding without deliberation. If it were not so, how would it differ from the intentional supernormal powers (Shentong, 神通) of the Hinayana (Xiaocheng, 小乘) and externalist paths (Waidào, 外道)? The interpenetration of the supportive (Yi Zheng, 依正) and principal environments of the Fruition Ground, the non-duality of form (Se, 色) and mind (Xin, 心), refers to the Fruition Ground being the Fruition of Wonderful Enlightenment (Miaojue Guo, 妙觉果), which is the final mind. This ground takes Suchness-as-Principle (Ruru Zhi Li, 如如之理) as its supportive environment and Suchness-as-Wisdom (Ruru Zhi Zhi, 如如之智) as its principal environment. Principle and wisdom are not two, hence the interpenetration of the supportive and principal environments. Body and land are one, hence the non-duality of form and mind. Manifesting forms in the Nine Realms (Jiu Fajiè, 九法界) to expediently liberate beings means that 'Fang' is method and 'Bian' is application. It means that the Buddhas, within the Nine Realms, manifest the forms of the Ten Realms (Shi Fajiè, 十法界), and also use the Four Teachings (Si Jiao, 四教) of Tripitaka (Zang, 藏), Common (Tong, 通), Distinct (Bie, 別), and Perfect (Yuan, 圓), along with the Sixteen Doors (Shi Liu Men, 十六門) and Sixty-four Siddhanas (Liu Shi Si Xitan, 六十四悉檀) as expedients to guide beings in the Nine Realms to jointly realize the principle of reality. 'Entirely due to realizing what is inherent in this causal mind' refers to realizing the principle of the Three Truths (San Di, 三諦) inherent in the causal mind of the Ten Realms. Realizing the Truth of Emptiness (Zhen Di, 真諦) results in the aspect of Prajna (Bore, 般若); realizing the Truth of Conventional Existence (Su Di, 俗諦) results in the function of liberation; realizing the Truth of the Middle Way (Zhong Di, 中諦) results in the essence of the Dharmakaya (Fashen, 法身). Therefore, Master Jingxi (荆溪大师) said, 'The interpenetration of the Buddhas' Fruition Ground is simply the realization of the fundamental nature of all beings.' 'Providing teachings in accordance with their nature, responding without deliberation' refers to providing the Tripitaka and Common Teachings in accordance with the nature of the Truth of Emptiness; providing the Distinct Teaching in accordance with the nature of the Truth of Conventional Existence; providing the Perfect Teaching in accordance with the nature of the Truth of the Middle Way. Whether sudden or gradual, secret or undetermined, it is perfectly appropriate, without any place being unsuitable, all being a response to beings without any intention, hence it is said 'responding without deliberation'. 'Intentional supernormal powers' refers to supernormal powers that arise from initiating thought and intention. There are six types of supernormal powers: the divine eye (Tianyan, 天眼), the divine ear (Tian'er, 天耳), knowledge of past lives (Su Ming, 宿命), knowledge of others' minds (Ta Xin, 他心), the power of spiritual travel (Shen Zu, 神足), and the extinction of outflows (Lou Jin, 漏尽). These six powers also have those obtained through cultivation and those obtained through retribution. Ghosts and gods have the five powers obtained through retribution. Externalists obtain the five powers through fundamental dhyana (根本禅). The Three Vehicles (San Cheng, 三乘) rely on the Eight Deliverances (Ba Bei She, 八背舍), the Eight Victorious Conditions (Ba Sheng Chu, 八胜处), etc., to cultivate and obtain the five powers, and obtain the extinction of outflows upon realizing the fruition. The Perfect Teaching, according to the *Lotus Sutra* (Fahua Jing, 法华经), states that the roots are keen and the wisdom is clear, which is the mutual use of the roots, being the supernormal power of the Middle Way. The 'responding without deliberation' now spoken of is the supernormal power of the Middle Way, not requiring intention, naturally accomplished, hence it is also called the Path of Non-Effort (Wu Gongyong Dao, 无功用道). -------------------------------------------------------------------------------- 记化化禅。以初证后竟。 ○二圣凡六即辨其初后。