敘論
Introduction
一 現實即宇宙 有事實而無邊中之謂宇，有變現而無始終之謂宙。用名數心想割畫於宇，故說為點線面體，說為上下縱橫，說為空間（方分）；而宇非點線面體，非上下縱橫，非空間也。用名數心想割畫於宙，故說為忽秒分刻，說為古今往來，說為時間；而宙非忽秒分刻，非古今往來，非時間也。將宇宙一部云世界，世界非宇宙之全稱。即人生全部云宇宙，人生非宇宙之對稱。宇宙者何？現實而已。現實者何？宇宙而已。有變斯有現，無現則無變，無變非現，無現非變，續變續現，續續自住攝十世，曰永宙；一念眾念自住永宙，非永宙莫觀乎變現。有事斯有實，無實則無事，無事非實，無實非事，各事各實，各各互遍入十界，曰大宇；一相眾相互遍大宇，非大宇莫觀乎事實。觀各事於續變，是謂宇宙；觀永宙於大宇，是謂現實。然不名宇宙而言現實者，宇宙曾被說為方體時刻，或被說為世界而與人生對稱，易致誤解，故今捨而不用。且猶有餘義，唯現實一名能詮，故曰現實。
1. Reality is the Universe That which has existence but no boundaries is called "space" (Yu); that which has change but no beginning or end is called "time" (Zhou). When we use names, numbers, concepts, or thoughts to divide up space, we speak of points, lines, surfaces, and volumes; of up, down, horizontal, and vertical; of spatial dimensions—yet space is not points, lines, surfaces, or volumes, nor is it up, down, horizontal, or vertical, nor is it spatial dimensions. When we use names, numbers, concepts, or thoughts to divide up time, we speak of moments, seconds, minutes, and hours; of past, present, and future; of temporal intervals—yet time is not moments, seconds, minutes, or hours, nor is it past, present, or future, nor is it temporal intervals. A portion of the universe is called "the world," but the world is not the whole of the universe. All of life is called "the universe," but life is not the opposite of the universe. What is the universe? It is simply reality. What is reality? It is simply the universe. Where there is change, there is manifestation; without manifestation, there is no change. What does not change is not manifested, and what is not manifested does not change. Continuous change and continuous manifestation, continuously abiding in itself, encompassing the ten times—this is called "Eternal Time." A single thought and all thoughts abide in Eternal Time; without Eternal Time, change and manifestation cannot be observed. Where there is existence, there is substance; without substance, there is no existence. What does not exist is not substantial, and what is not substantial does not exist. Each existence and each substance, each mutually permeating the ten realms—this is called "Great Space." One form and all forms mutually pervade Great Space; without Great Space, existence and substance cannot be observed. Observing each existence within continuous change—this is called the universe. Observing Eternal Time within Great Space—this is called reality. Yet we do not say "universe" but "reality," because the word "universe" has often been spoken of as spatial forms and temporal moments, or as "the world" in opposition to "life," easily leading to misunderstanding. Therefore, we set it aside here. Moreover, there are still deeper meanings that only the term "reality" can express. Hence, we call it reality.
二 現實即法界 法謂軌持，軌範他解，任持自性。增損其範軌則迷謬；變失其任持則滅亡。界謂總分，總包至無，分析窮有。總包至無，故包無及有而有無盡包；分析窮有，故析有竟無而無有皆析。總包言之，諸法可以一名舉也。分析言之，諸名亦難一法宣也。非法軌莫究其別異，非界總莫得其通同；非法持莫顯其恆成，非界分莫悉其變壞。故法界者，一切法之總和，非別指任何一法──若真如等──之特稱，亦非任何一法──若心等──可與對稱。又法界者，一一法之分函，任何一法皆遍入於諸法；任何諸法皆攝住於一法。此總、別、同、異、成、壞六相，為法界一名之根本義。別有增釋，見於餘處。非法界六相莫觀乎現實，非現實莫觀乎六相法界，法界即現實，現實即法界，然名現實而不云法界者，法界一名，義詮隱幽；現實一名，義詮顯了。且猶有餘義，唯現實一名能詮，故曰現實。
II. Reality is the Dharma Realm "Dharma" denotes that which maintains its own nature and serves as a standard for others' understanding. If its standard is tampered with, confusion and error arise; if its nature is lost, destruction follows. "Realm" means totality and distinction: it encompasses all things without limit and analyzes them down to their smallest parts. Because it encompasses without limit, it includes both existence and non-existence, enveloping all. Because it analyzes down to the smallest parts, it breaks existence down into non-existence, dissecting all phenomena. Viewed as totality, all dharmas can be named in a single term. Viewed as distinction, even a single dharma cannot be fully expressed by any name. Without the standard of dharma, we cannot investigate differences; without the totality of realm, we cannot grasp commonalities. Without the maintaining nature of dharma, we cannot see constancy; without the division of realm, we cannot understand change.
Therefore, the "Dharma Realm" is the sum total of all dharmas. It is not a special name for any single dharma—such as "Suchness"—nor can it be contrasted with any specific dharma, such as "mind."
Furthermore, the Dharma Realm is the complete embodiment of each individual dharma: Any single dharma pervades all dharmas; Any collection of dharmas is wholly contained within a single dharma.
The six characteristics—totality, distinction, sameness, difference, formation, and destruction—are the fundamental meanings of the term "Dharma Realm." Additional explanations can be found elsewhere.
Without the six characteristics of the Dharma Realm, we cannot perceive reality; Without reality, we cannot understand these six characteristics.
The Dharma Realm is reality; reality is the Dharma Realm.
Yet we use the term "reality" rather than "Dharma Realm" because: "Dharma Realm" conveys an abstract, hidden meaning; "Reality" conveys a clear, manifest meaning.
Moreover, only the term "reality" can convey certain additional meanings, hence we call it "reality."
三 現實即現實 現變實事曰現實，無始恆轉故；現事實性曰現實，無性緣成故；現性實覺曰現實，無相真如故；現覺實變曰現實，無元心樞故。現實即現實，現實唯現實，更無他名能詁之也，故曰現實。
Reality is reality.
That which manifests as changing facts is called reality, because it transforms endlessly without beginning. That which is the true nature of manifesting facts is called reality, because dependently arisen, it has no fixed self-nature. That which is the true awareness of manifesting nature is called reality, because it is the unconditioned suchness, formless. That which is the true transformation of manifesting awareness is called reality, because it has no primal origin, only the pivotal mind.
Reality is just reality. Only reality is reality. No other name can capture it. Therefore, it is called reality.
四 現實主義乃佛陀無主義之主義 何謂現實主義即是無主義耶？現實真是如此，契知現實真是如此；現實真是如此──法爾如是，亦曰本來面目，亦曰真如──，宣說現實真是如此。知亦現實真是如此，不知亦現實真是如此；說亦現實真是如此，不說亦現實真是如此。知不知等，說不說等，知即無所知，說即無所說，不同其餘任何主義別有所執、別有所立，故現實主義即是無主義。何謂現實主義即無主義之主義耶？現量實相雖無可知，由現量如實相而知──根本智境──；實相現量雖無可說，彷實相如現量而說──後得智境──。雖自無可說而隨機有說；雖隨機有說而契理應真──如實或如如──，故雖無主義而即為無主義之主義。然又何謂現實主義乃佛陀無主義之主義耶？除佛陀外，莫不為「非現實而有主義之主義」故。宗教執唯神故，哲學與科學執唯我或唯物故。實驗主義──或實際主義、實用主義，又現實主義、實證主義──似為現實主義，然未脫唯我或唯物之執。孔家哲學似為現實主義，然未窮現實之量而猶有拘局。故唯佛陀為無主義主義之現實主義者。而現實主義，雖鏡涵萬流，含容一切，要非佛陀不足以正其名義也。以簡別世俗現實主義，故名曰真現實論。
4. Realism: The Buddha’s "Ism" That Is No-Ism
What is meant by "realism"? It means having no fixed ism. Reality is truly as it is. To directly know reality as it truly is—this is realism. Reality is truly as it is—thusness, also called original nature or suchness—and realism simply proclaims reality as it truly is. Whether you know it or not, reality remains just so. Whether you speak of it or not, reality remains just so. Knowing and not-knowing are equal; speaking and not-speaking are equal. To know is to know nothing in particular; to speak is to speak nothing in particular. Unlike other isms, realism holds no separate attachment or position. Therefore, realism is an ism that is no-ism.
What is meant by "realism is an ism that is no-ism"? Although reality itself—direct perception—cannot be conceptually known, we can still know it by aligning with how it truly is (the state of fundamental wisdom). Although this reality cannot be fully spoken of, we can approximate it in words by mirroring the direct experience (the state of acquired wisdom). So, while there is nothing that can be said from the ultimate standpoint, there is still teaching adapted to beings. And while the teaching is adapted to different capacities, it always remains true to principle and reality—just as it is or thusness. Hence, though it is an ism that is no-ism, it becomes the "ism of no-ism."
And why is this realism exclusively the Buddha’s? Because all other doctrines are "unreal isms holding to fixed isms." Religions are attached to theism; philosophy and science are attached to the ego or materialism. Pragmatism (or experimentalism, practicalism, realism, or positivism) may appear realistic, but it has not escaped the attachment to self or matter. Confucian philosophy also seems realistic, but it has not fully exhausted the scope of reality and remains limited. Therefore, only the Buddha is the realist of the ism that is no-ism. And this realism, while reflecting and containing all streams of thought, can only be correctly defined and named by the Buddha.
To distinguish it from worldly realism, it is called the "Treatise on True Realism."
現實之為現實，真現實之為真現實，既正其名，既明其義，乃分宗依論、宗體論、宗用論之三編，以究其詳。
Reality as it truly is—the genuine reality that is truly real—has been correctly named and its meaning clarified. It will now be explored in detail across three sections: the Section on Doctrinal Foundations, the Section on the Essence of the Teaching, and the Section on the Application of the Teaching.