Chinese
故法智大师曰。六即之义。不专在佛。一切假。实。三乘人天。下至蛣𧏙。地狱色心。皆须六即。辩其初后。所谓理蛣𧏙。名字蛣𧏙。乃至究竟蛣𧏙。以论十界皆理性故。无非法界。一不可改。故名字去。不唯显佛。九亦同彰。至于果成。十皆究竟。 妙宗云。六种即名。皆事。理。体不二义。而事有逆顺。名字等五。顺修事。唯理即一。纯逆修事。此逆顺事。与本觉理。体皆不二。体既不二。其逆顺名。自何而立。以知不二。事皆合理。名之为顺。其不知者。事皆违理。故名为逆。名字等五。皆知皆顺。若初理即。唯迷唯逆。而迷逆事。与其觉理。未始暂乖。故名即佛。以全体是故。免于退屈。六分别故。免于上慢。六不离即。即不离六。六即义成。圆位可辩。又六即辩位。有权有实。若权论者。前三教亦论六即。乃至四恶趣。以十二因缘。亦可辩其初后。虽具六即。乃权论耳。又不能言六即佛也。若据实而判者。若知实理者。摄入名字位中。其未知者。尽在理即位中。故妙宗云。未得圆闻。齐别内凡。尚属理即。以七方便。未解妙名。岂知即佛。此中判位。唯约圆判也。蛣𧏙者。𧏙螂虫也。理蛣𧏙等者。以劣例胜也。谓乃至地狱。一色一心 。尚论六即。何况佛也。以论十界皆理性故。无非法界。一不可改者。问。何以地狱色心。乃至蛣𧏙。皆以六即辩其初后。答曰。以论十法界。当体全是本觉理性。无非一真法界全体。故曰。一一不可改。此乃明其圆人所悟不二之理。前三教人全然不知。况其余也。名字去。不唯显佛。九亦同彰者。从名字位。至分证位。不但佛性显。乃至地狱性。蛣蜣性。假名性。正报性。依报性。微尘芥子性。一显一切显。故云发心住者。一发一切发也。至于果成。十皆究竟者。究竟位中。佛究竟菩萨亦究竟。乃至地狱一色一心。一切皆究竟也。辩初后竟。 ○三以后证初非无七名。 云何以后心是故。方显初心是。正由后心果地。全证众生理本。故果地七种名目。悉是众生性德美称。但众生在迷。故无此称。克论性德。岂可言无。故初后俱善。立义成矣。 性德者。心性本有功能也。美称者。美名也。谓既有此功能。便有此美名也。众生在迷者。迷有二种。谓界内众生迷于事。界外众生迷于理。由此二迷。不悟性德。故无此美名也。防难竟。第一一真法界门竟。 ○二身土缘起门。又二。初偈颂。二论文○今初。 一真法界性。不变能随缘。三身及四土。悉由心变造。 一真法界性。不变 能随缘者。谓一念心性之体。虽不变。而用能随缘。譬如虚空。虽非群相。而不拒彼诸相发挥。暗相发挥。喻九界缘起。明相发挥。喻佛界缘起。虽然发挥。虚空常自不变。虽然不变。不拒发挥。故曰正随缘而常不变。正不变而常随缘也。三身四土者。十界皆具三身。九界苦即法身。惑即报身。业即化身也。 ○二论文分二。初正辩缘起。二结示净宗。初又二。初唯心变造。二变造唯心○今初。 论曰一真法界性。即前文所明性体性量性具也。教中说真如不变随缘。随缘不变者。正由性体性量即性具故。如君子不器。善恶皆能。故晋译华严经云。能随染净缘。具造十法界。谓真如性中所具九法界。能随染缘。造事中九法界。真如性中所具佛法界。能随净缘。造事中佛法界。所以能者。正由性具。性若不具。何所称能。天台家言。正由理具。方有事用。此之谓也。 释初句可知。教中下。释不变能随缘。引佛语也。真如者。乃心性之异名。不妄不异之义也。正由性体性量即性具故者。譬如虚空体。虚空量。即明暗二境故。心性亦然。全鬼性体性量。即所见之火。人性体量。即水。六凡体量。即同居。二乘即方便。菩萨即实报。佛即寂光。如君子不器。善恶皆能者。引世间法。例出世间法也。儒云君子 现代汉语译本 能随缘者，指的是一念心性的本体，虽然不变，但其作用能够随顺因缘。譬如虚空，虽然不是各种现象，但不拒绝各种现象的显现。暗相的显现，比喻九法界的缘起；明相的显现，比喻佛法界的缘起。虽然有各种显现，虚空自身始终不变；虽然不变，但不拒绝各种显现。所以说，正是随顺因缘而常不变，正是不变而常随顺因缘。三身四土，指的是十法界都具备三身。九法界的苦，就是法身；迷惑，就是报身；业，就是化身。 ○二论文分为两部分。首先，正面阐述缘起；其次，总结并揭示净土宗。首先又分为两部分：首先，唯心变造；其次，变造唯心。○现在开始第一部分。 论曰：‘一真法界性’，就是前文所阐明的性体、性量、性具。教义中说，真如不变随缘，随缘不变，正是因为性体、性量就是性具的缘故。如同君子不拘泥于某种器物，善恶都能做到。所以晋译《华严经》说：‘能随染净缘，具造十法界。’意思是说，真如本性中所具备的九法界，能够随顺染污的因缘，造作出事相中的九法界；真如本性中所具备的佛法界，能够随顺清净的因缘，造作出事相中的佛法界。之所以能够这样，正是因为本性中具备这些。如果本性中不具备，又怎么能说‘能’呢？天台宗说，正是因为理体中具备，才会有事相上的作用。说的就是这个道理。 解释第一句可知，‘教中下’，解释不变能够随顺因缘，引用佛语。真如（Tathata）指的是心性的不同名称，是不虚妄、不差异的意思。‘正由性体性量即性具故’，譬如虚空的本体、虚空的量，就是明暗两种境界。心性也是这样，完全是鬼的性体、性量，就是所见到的火；人的性体、性量，就是水；六凡的体量，就是同居土（Sahaloka）；二乘（Sravaka and Pratyekabuddha）就是方便土（Upayabhumi）；菩萨（Bodhisattva）就是实报土（Sambhogakayabhumi）；佛（Buddha）就是寂光土（Sukhāvatī）。‘如君子不器，善恶皆能者’，引用世间法，来比喻出世间法。儒家说君子
English
English version ‘Those who can accord with conditions’ refers to the substance of the one thought-moment of mind-nature. Although it is unchanging, its function can accord with conditions. It is like empty space, which, although not the multitude of phenomena, does not reject the manifestation of those phenomena. The manifestation of dark aspects is analogous to the arising of the nine realms through conditions; the manifestation of bright aspects is analogous to the arising of the Buddha realm through conditions. Although there are various manifestations, empty space itself remains unchanged. Although it is unchanging, it does not reject these manifestations. Therefore, it is said that it is precisely in according with conditions that it is constantly unchanging, and precisely in being unchanging that it constantly accords with conditions. The Three Bodies and Four Lands refer to the fact that all ten realms possess the Three Bodies. The suffering of the nine realms is the Dharmakaya (法身); delusion is the Sambhogakaya (报身); karma is the Nirmanakaya (化身). ○2. The essay is divided into two parts. First, it directly discusses the arising of conditions; second, it concludes and reveals the Pure Land school. The first part is further divided into two parts: first, mind-only creates; second, creation is mind-only. ○ Now we begin the first part. The treatise says: ‘The nature of the One True Dharma Realm’ is what was explained earlier as the nature of substance, the measure of nature, and the inherent nature. The teachings say that True Thusness (真如) is unchanging yet accords with conditions, and accords with conditions yet is unchanging. This is precisely because the nature of substance and the measure of nature are the inherent nature. It is like a gentleman who is not limited to a single vessel, capable of both good and evil. Therefore, the Jin translation of the Avatamsaka Sutra says: ‘Able to accord with defiled and pure conditions, fully creating the Ten Dharma Realms.’ This means that the nine Dharma Realms inherent in the nature of True Thusness can accord with defiled conditions to create the nine Dharma Realms in phenomena; the Buddha Dharma Realm inherent in the nature of True Thusness can accord with pure conditions to create the Buddha Dharma Realm in phenomena. The reason it is able to do so is precisely because these are inherent in its nature. If they were not inherent in its nature, how could it be said to be ‘able’? The Tiantai school says that it is precisely because they are inherent in principle that there is function in phenomena. This is what it means. The explanation of the first sentence is understandable. ‘In the teachings below’ explains that the unchanging is able to accord with conditions, quoting the words of the Buddha. True Thusness (真如) is a different name for mind-nature, meaning non-delusion and non-difference. ‘Precisely because the nature of substance and the measure of nature are the inherent nature’ is like the substance of empty space and the measure of empty space, which are the two realms of light and darkness. Mind-nature is also like this: the complete substance and measure of the nature of a ghost is the fire that is seen; the substance and measure of the nature of a human is water; the measure of the six ordinary realms is the Sahaloka (同居土); the Two Vehicles (二乘) are the Expedient Land (方便土); the Bodhisattva (菩萨) is the Land of Actual Reward (实报土); the Buddha (佛) is the Land of Tranquil Light (寂光土). ‘Like a gentleman who is not limited to a single vessel, capable of both good and evil’ uses worldly phenomena to illustrate supramundane phenomena. Confucianism says that a gentleman --------------------------------------------------------------------------------
Chinese
不器者。不为一才一艺所能局也。例出世间者。君喻性体。子喻性量。器喻性具。有正报器。依报器。又有善器。恶器。有漏器。无漏器。亦有亦无漏器。非有非无漏器。体量之君子。无所不能。故曰不器也。晋译华严经下。引经证明。初引华严宗。二引台宗。梵语佛陀䟦陀罗。此云觉贤。大乘三果人。甘露饭王之苗裔。此土与罗什相见。什有所疑。多就咨决。东晋义熙十四年。于谢司空寺。译华严经六十卷。堂前池内。有二童子。常从池出。捧香散华。谓真如下。释经义也。真如性中所具九法界等者。谓一念心性中本具六凡见思惑。能随有漏业缘。造事中六凡法界。心性中本具二乘尘沙惑。能随无漏业缘。造事中二乘法界。心性中本具菩萨无明惑。能随亦有漏亦无漏缘。造事中菩萨法界。真如性中所具佛法界等者。谓一念心性中本具如来智慧。能随非有漏非无漏缘。造事中佛法界。所以能者。乃心性之妙用也。性若不具。何以显其妙哉。天台下。又引台宗证成也。唯心变造竟。 ○二变造唯心。 是知事中。十法界三身四土。悉由真如随缘变造。既曰真如不变随缘。随缘不变。则事中染净身土。当体即真。无一丝毫可加损于其间者。楞严经云。见与见缘。并所想相。如虚空华。本无所有。此见及缘。元 现代汉语译本： ‘不器’的意思是，不被一种才能或技艺所局限。例如，从出世间的角度来说，君比喻自性本体，子比喻自性的量，器比喻自性的具足。有正报器（指众生的身心），依报器（指众生所居住的环境），又有善器（指能行善的工具或能力），恶器（指能作恶的工具或能力），有漏器（指有烦恼和业力的工具或能力），无漏器（指没有烦恼和业力的工具或能力），亦有亦无漏器（指既有烦恼又有清净的工具或能力），非有非无漏器（指既非有烦恼也非清净的工具或能力）。体量广大的君子，无所不能，所以说‘不器’。 下面引用经文来证明。首先引用华严宗的观点，然后引用天台宗的观点。梵语‘佛陀䟦陀罗’（Buddhabhadra），翻译成中文是‘觉贤’。他是大乘三果圣人，甘露饭王的后代。他来到中国与鸠摩罗什（Kumarajiva）相见，鸠摩罗什有很多疑问都向他请教。东晋义熙十四年，他在谢司空寺翻译了《华严经》六十卷。寺庙堂前的池塘里，有两个童子经常从池中出来，捧着香散着花。这指的是真如的显现，是解释经义。 ‘真如自性中所具九法界等’的意思是，一念心性中本来就具有六凡的见思惑，能够随着有漏的业缘，在事相中造作出六凡法界。心性中本来就具有二乘的尘沙惑，能够随着无漏的业缘，在事相中造作出二乘法界。心性中本来就具有菩萨的无明惑，能够随着亦有漏亦无漏的业缘，在事相中造作出菩萨法界。 ‘真如自性中所具佛法界等’的意思是，一念心性中本来就具有如来的智慧，能够随着非有漏非无漏的业缘，在事相中造作出佛法界。之所以能够这样，是因为心性的妙用。如果自性不具备这些，又怎么能显现出它的妙用呢？ 下面引用天台宗的观点来证明。‘唯心变造’到此结束。 ○二、变造唯心 由此可知，事相中的十法界、三身、四土，都是由真如随着因缘而变现造作的。既然说真如不变随缘，随缘不变，那么事相中的染污和清净的身土，当下就是真如的显现，没有一丝一毫可以增减的。 《楞严经》说：‘见与见缘，以及所想的相，如同虚空中的花朵，本来就没有。’这个‘见’和‘缘’，原本...
English
English version: ‘Bu Qi’ (不器) means not being limited by a single talent or skill. For example, from a transcendent perspective, ‘Jun’ (君, ruler) is analogous to the essence of self-nature, ‘Zi’ (子, son) is analogous to the measure of self-nature, and ‘Qi’ (器, vessel) is analogous to the completeness of self-nature. There are ‘Zheng Bao Qi’ (正报器, vessels of direct retribution, referring to the body and mind of sentient beings), ‘Yi Bao Qi’ (依报器, vessels of dependent retribution, referring to the environment in which sentient beings live), and also ‘Shan Qi’ (善器, vessels of goodness, referring to the tools or abilities to do good), ‘E Qi’ (恶器, vessels of evil, referring to the tools or abilities to do evil), ‘You Lou Qi’ (有漏器, vessels of leakage, referring to the tools or abilities with afflictions and karma), ‘Wu Lou Qi’ (无漏器, vessels of non-leakage, referring to the tools or abilities without afflictions and karma), ‘Yi You Lou Yi Wu Lou Qi’ (亦有漏亦无漏器, vessels of both leakage and non-leakage, referring to the tools or abilities with both afflictions and purity), and ‘Fei You Fei Wu Lou Qi’ (非有非无漏器, vessels of neither leakage nor non-leakage, referring to the tools or abilities that are neither afflicted nor pure). A person of great capacity is capable of everything, hence the saying ‘Bu Qi’. The following quotes scriptures to prove this. First, the viewpoint of the Huayan (华严) School is cited, and then the viewpoint of the Tiantai (天台) School is cited. The Sanskrit term ‘Buddhabhadra’ (佛陀䟦陀罗) is translated into Chinese as ‘Jue Xian’ (觉贤, Awakened Sage). He was a third-stage Arhat (三果) of the Mahayana tradition, a descendant of King Ganlu Fan (甘露饭王). He came to China and met Kumarajiva (鸠摩罗什), and Kumarajiva consulted him on many questions. In the fourteenth year of the Yixi era of the Eastern Jin Dynasty, he translated the sixty-volume Avatamsaka Sutra (华严经) at the Xie Sikong Temple. In the pond in front of the temple hall, two children often emerged from the pond, holding incense and scattering flowers. This refers to the manifestation of True Thusness (真如), which is an explanation of the meaning of the scriptures. ‘The nine Dharma realms, etc., inherent in the True Thusness of self-nature’ means that the one thought of mind-nature inherently possesses the delusions of views and thoughts of the six realms of ordinary beings (六凡), which can, according to the conditioned causes of leaky karma, create the six realms of ordinary beings in phenomena. The mind-nature inherently possesses the delusions of dust and sand of the two vehicles (二乘), which can, according to the conditioned causes of non-leaky karma, create the two vehicles Dharma realms in phenomena. The mind-nature inherently possesses the ignorance of Bodhisattvas (菩萨), which can, according to the conditioned causes of both leaky and non-leaky karma, create the Bodhisattva Dharma realm in phenomena. ‘The Buddha Dharma realm, etc., inherent in the True Thusness of self-nature’ means that the one thought of mind-nature inherently possesses the wisdom of the Tathagata (如来), which can, according to the conditioned causes of neither leaky nor non-leaky karma, create the Buddha Dharma realm in phenomena. The reason why this is possible is because of the wonderful function of mind-nature. If self-nature did not possess these, how could its wonderfulness be manifested? The following quotes the viewpoint of the Tiantai School to prove this. ‘Only mind creates’ ends here. ○ Two, Creation by Mind Only From this, it can be known that the ten Dharma realms, three bodies (三身), and four lands (四土) in phenomena are all manifested and created by True Thusness according to conditions. Since it is said that True Thusness is unchanging while following conditions, and following conditions while unchanging, then the defiled and pure bodies and lands in phenomena are immediately manifestations of True Thusness, without a single bit that can be added or subtracted. The Surangama Sutra (楞严经) says: ‘Seeing and the conditions of seeing, as well as the imagined appearances, are like flowers in the sky, originally non-existent.’ This ‘seeing’ and ‘conditions’ are originally... -------------------------------------------------------------------------------- 是菩提妙净明体是也。