---
title: "淨土十要 · 初一真法界門"
description: "淨土十要由明代高僧成時大師評點節要，匯集了淨土宗歷代祖師的核心著述。該書輯錄了智者大師、善導大師等十種淨土教典精要，系統闡述了念佛往生西方極樂世界的理論與方法。其編撰於明末佛教復興期，旨在匡正禪淨流弊、彰顯淨土他力易行道。作為淨土宗根本教典之一，該書被譽為修學淨土法門的權威指南，在漢傳佛教中具有崇高地位，是深入理解淨土思想不可或缺的重要文獻。"
url: "https://rushiwowen.co/en/r/cmcxvu7140qkgky04it08s5e6"
---

### 初一真法界門

> Chapter 1: True Dharma Realm Gate

一真法性中。具足十法界。依正本融通。生佛非殊致。論曰。一真法界即眾生本有心性。心性具無量德。受無量名。云何具無量德。謂性體．性量．性具。性體者。此心性離四句絕百非。體性堅凝清淨無染。不生不滅常住無壞。性量者。此心性豎窮三世橫徧十方。世界有邊虗空無邊。虗空有邊心性無邊。現在有邊過未無邊。過未有邊心性無邊。無盡無盡無量無量。性具者。此心性具十法界。謂佛法界．菩薩法界．緣覺法界．聲聞法界．天法界．修羅法界．人法界．畜生法界．餓鬼法界．地獄法界。此是假名。復有正報。謂佛五陰乃至地獄五陰。此是實法。復有依報。謂佛國土乃至地獄國土。令易解故作三分別。得意為言。即性具是性體性量。性體離過絕非即。性具十界離過絕非。性體堅凝清淨無染不生不滅常住不壞。性具十界亦然。性量豎窮橫徧無盡無盡無量無量。性具十界亦然。正報五陰同性體性量。清淨周徧依報國土亦然。此之三法亦名三諦。性體即中諦。性量即真諦。性具即俗諦。楞嚴云。如來藏妙明元心。非心非空。非地水火風。非眼耳鼻舌身意。非色聲香味觸法。非眼界乃至非意識界。非無明乃至非老死。非無明盡乃至非老死盡。非苦集滅道。非智非得。非檀那乃至非般剌若。非怛答阿羯。非阿羅訶。非三藐三菩。非常樂我淨。此即性量無相。是為真諦。如來藏元明心妙。即心即空。即地水火風。即六凡。即二乘。乃至即如來常樂我淨。此即性具十界。是為俗諦。如來藏妙明心元。離即離非。是即非即。此即性體統攝。是為中諦。又云如來藏性色真空。性空真色清淨本然周徧法界。地水火風空見識莫不如是。地水火風空見識即性具也。清淨本然即性體也。周徧法界即性量也。又地水火風空清淨本然周徧法界。即依報國土性體性量也。見識清淨本然周徧法界。即正報五陰性體性量也。云何受無量名。此心性或名空如來藏。或名真如佛性。或名菴摩羅識。或名大圓鏡智。或名菩提涅槃。性體性量名空如來藏。即性具十界五陰國土名空如來藏。乃至性體性量名菩提涅槃。即性具十界五陰國土名菩提涅槃。故曰一真法性中具足十法界。依正本融通。生佛非殊致。問。一真法界為初心是後心是。若初心是應無七名。若後心是應無九界。初後俱墮。立義不成。答。此正顯初心。是以初心是。方有後心是。如果地依正融通色心不二。垂形九界方便度生。悉由證此因心所具。故曰諸佛果地融通。但證眾生理本。故得稱性施設無謀而應。不然何異小乘外道作意神通。故法智大師云。六即之義不專在佛。一切假實三乘人天。下至蛣蜣地獄色心。皆須六即辯其初後。所謂理蛣蜣乃至究竟蛣蜣以論十界。皆理性故。無非法界。一不可改。故名字去。不唯顯佛。九亦同彰。至於果成。十皆究竟。又後心是方顯初心是。由後心果地全證眾生理本。故果地七種名目悉是眾生性德美稱。但眾生在迷。性稱不顯。剋論性德。豈可言無。初後俱善。立義成矣。

> Within the single true reality-nature, all ten dharma-realms are fully present. The dependent and primary retributions are inherently interpenetrating, And sentient beings and Buddhas are not ultimately different. \*\*Discourse:\*\* The single true reality-realm is precisely the innate mind-nature of all sentient beings. This mind-nature possesses immeasurable qualities and is known by countless names. \*\*What are its immeasurable qualities?\*\* These are: the essence of the nature, the scope of the nature, and the endowment of the nature. The \*\*essence of the nature\*\* means that this mind-nature transcends all conceptual extremes (the four propositions, the hundred negations). Its substance is solid, pure, and undefiled; it is unborn and deathless, eternal and indestructible. The \*\*scope of the nature\*\* means that this mind-nature spans vertically through the three times (past, present, future) and horizontally across all ten directions. If worlds have limits, space is limitless; if space has limits, the mind-nature is limitless. If the present has limits, the past and future are limitless; if the past and future have limits, the mind-nature is limitless. It is endless, measureless, immeasurable. The \*\*endowment of the nature\*\* means that this mind-nature fully contains the ten dharma-realms: the realms of Buddhas, Bodhisattvas, Pratyekabuddhas, Śrāvakas, gods, asuras, humans, animals, hungry ghosts, and hell-beings. These are conventional names. Furthermore, there is the \*\*direct retribution\*\*: the Five Aggregates of a Buddha down to the Five Aggregates of a hell-being. This is ultimate reality. There is also the \*\*dependent retribution\*\*: from the Buddha’s land down to the hell-realms. To make it easier to understand, this is explained in three parts. If we grasp the intent, the endowment of the nature is precisely the essence and scope of the nature. The essence of the nature—being free from error and negation—is exactly the endowment of the nature’s ten realms, also free from error and negation. Just as the essence is solid, pure, undefiled, unborn, deathless, eternal, and indestructible, so too are the ten realms endowed by the nature. Just as the scope is vertically and horizontally limitless, endless, and immeasurable, so too are the ten realms. The Five Aggregates of direct retribution share this essence and scope—they are pure and pervasive; the lands of dependent retribution are likewise. These three aspects are also known as the \*\*Three Truths\*\*: The essence of the nature is the Truth of the Middle; the scope of the nature is the Truth of Emptiness; the endowment of the nature is the Truth of Conventionality. The \*Śūraṅgama Sūtra\* says: "The Tathāgata-store’s wondrous, enlightened fundamental mind is neither mind nor space, neither earth, water, fire, nor wind; neither eyes, ears, nose, tongue, body, nor mind; neither forms, sounds, scents, tastes, tangibles, nor mental objects; neither the eye-realm up to consciousness; neither ignorance nor aging-and-death; neither the ending of ignorance nor the ending of aging-and-death; neither suffering, origination, cessation, nor path; neither knowledge nor attainment; neither charity nor perfection of wisdom; neither the Tathāgata’s ten epithets nor nirvanic permanence, bliss, self, and purity." This describes the \*\*scope of the nature as signless\*\*—this is the Truth of Emptiness. "It is also the Tathāgata-store’s essential mind as wondrous: it is precisely mind and space; precisely earth, water, fire, wind; precisely the six ordinary realms; precisely the two vehicles; up to precisely the Tathāgata’s permanence, bliss, self, and purity." This describes the \*\*endowment of the nature with ten realms\*\*—this is the Truth of Conventionality. "The Tathāgata-store’s wondrous, enlightened fundamental mind transcends both identity and non-identity; it is both identity and non-identity." This describes the \*\*essence of the nature as unifying\*\*—this is the Truth of the Middle. Furthermore, the sūtra says: "The Tathāgata-store’s form is true emptiness; its empty nature, true form—pure, original, and pervading the entire dharma-realm. The same is true of earth, water, fire, wind, space, consciousness, and perception." Here, these elements represent the endowment of the nature; their pure, original nature is the essence; their pervasion of the dharma-realm is the scope. Earth, water, fire, wind, and space—pure, original, pervading the dharma-realm—are the essence and scope of dependent retribution lands. Perception and consciousness—pure, original, pervading the dharma-realm—are the essence and scope of the direct retribution’s Five Aggregates. \*\*Why is it known by countless names?\*\* This mind-nature may be called the \*\*Emptiness Tathāgata-store\*\*, \*\*Suchness\*\*, the \*\*Buddha-nature\*\*, the \*\*Ādāna-consciousness\*\*, the \*\*Great Perfect Mirror Wisdom\*\*, \*\*Bodhi\*\*, or \*\*Nirvāṇa\*\*. When the essence and scope are called the Emptiness Tathāgata-store, the endowed ten realms, their Five Aggregates, and lands are also called the same. So too with Bodhi, Nirvāṇa—the endowed realms and so forth are all encompassed by these names. Thus it is said: "Within the single true reality-nature all ten dharma-realms are fully present; dependent and primary retributions are inherently interpenetrating; sentient beings and Buddhas are not ultimately different." \*\*Question:\*\* Is this single true reality-realm for the beginner or for the final stage? If it is for the beginner, then the seven names (of the Buddhas) should not apply. If it is for the final stage, then the nine realms should not apply. Both positions seem flawed—how can this teaching stand? \*\*Answer:\*\* This teaching precisely reveals the beginner’s mind. It is \*\*because\*\* the beginner’s nature is already endowed that the final stage can be realized. The final stage’s interpenetration of dependent and primary retributions, the non-duality of form and mind, and the ability to manifest in nine realms through skillful means to benefit beings—all this depends on realizing what is innately present in this causal mind. Thus we say the Buddhas’ final-stage interpenetration comes from realizing the foundation of sentient beings’ nature. Hence they can act expediently without calculation. Otherwise, how would this differ from the intentional supernatural powers of lesser vehicles or non-Buddhists? Therefore, the Great Master Fazhi said, "The principle of the Six Identities is not exclusive to Buddhas. All beings, real or conventional, from the Three Vehicles and humans down to dung beetles, hell-beings, and all forms and minds, must be examined through the Six Identities from beginning to end. There is the \*\*Identity in Principle\*\* for a dung beetle, up to the \*\*Ultimate Identity\*\* for a dung beetle. Discussing the ten realms, all are inherent in principle; none are not the dharma-realm. Not one can be altered. Thus, from the stage of \*\*Name-Receiving\*\*, it is not only the Buddhas that are revealed; the nine realms are also made evident. Until the final attainment, all ten realms are ultimately realized. Furthermore, it is by realizing the final stage that the beginner’s identity is made evident. Because the final stage fully realizes the foundation of sentient beings’ nature, all seven names are beautiful descriptions of sentient beings’ inherent virtue. But in confusion, these virtues are not manifest. In terms of inherent nature, could we say they do not exist? Both the beginning and the end are valid; this teaching is established."