T47n1971_凈土境觀要門
大正藏第 47 冊 No. 1971 凈土境觀要門
No. 1971
凈土境觀要門
元傳天臺宗教興教大師虎溪沙門 懷則述
夫凈土法門者。乃末世機緣出生死之要路。橫截五道之舟航。一生彼處永無退轉。以諸天身飛行自在。衣食自然得。預清凈海眾。常得見佛聞法速入聖位。無虎狼師子蚊虻蚤虱有情之惱。無寒熱風雨無情之所煎熬。蓮華化生壽命無量。既無生老病死等苦但受諸樂。故名極樂世界。故我釋迦如來欲令此土在迷眾生。出離眾苦開折伏之門。彌陀慈父示攝受之路。所以苦口叮嚀慇勤告誡。偏贊凈土普勸往生良由於此。是故西天此土聖賢道俗。迴向發願臨終見佛得往生者。具載典記不可勝數。但下劣凡夫貪著粗弊色聲甘心。流浪生死不求出離。譬如入城句當。若不預辦安歇之處。至乎日暮無所棲泊。深可痛傷悲悼也。然而諸上善人。厭苦求樂發心唸佛者多。知于境觀者少。因引筆略書大概。庶使信樂之人。因此以得入道之門。不致徒勞苦行也(初入道場當存想三寶。心生懇惻默發願云。我與法界眾生諸佛菩薩性體不二。但我與眾生在迷。諸佛菩薩已悟。我今普為法界眾生。求生安養凈土。入是道場諷誦經文稱念佛號。如補助儀)。
觀無量壽佛經云。若
【現代漢語翻譯】 現代漢語譯本 大正藏第 47 冊 No. 1971 凈土境觀要門
No. 1971
凈土境觀要門
元傳天臺宗教興教大師虎溪沙門 懷則述
凈土法門，乃是末世眾生出生死輪迴的重要途徑，是橫渡五道（地獄、餓鬼、畜生、人、天）的慈航。一旦往生到凈土，便永不退轉，以諸天之身飛行自在，衣食自然豐足，得列清凈海眾之中，常能見佛聞法，迅速證入聖位。沒有虎狼獅子、蚊虻蚤虱等有情眾生的惱害，也沒有寒熱風雨等無情外物的煎熬。蓮花化生，壽命無量，既沒有生老病死等苦，唯受諸般快樂，所以名為極樂世界。因此，我釋迦如來爲了讓這個世界的迷惑眾生，出離種種苦難，開啟折伏之門；阿彌陀佛慈悲之父，展示攝受之路。所以苦口婆心，慇勤告誡，特別讚歎凈土，普遍勸導往生，原因就在於此。因此，無論是西天（印度）還是此土（中國）的聖賢道俗，迴向發願，臨終見佛，得以往生凈土的人，都記載在典籍中，不可勝數。只是下劣凡夫，貪著粗俗低劣的色聲，甘心流浪生死，不求出離。譬如進入一座城市，如果不預先安排好安歇之處，到了日暮時分，便無處棲身。實在令人痛心悲傷。然而，諸位上善之人，厭惡痛苦，追求快樂，發心唸佛的人很多，但懂得如何觀想凈土的人卻很少。因此，我略作書寫，闡述大概，希望能使信樂之人，因此得以進入佛道之門，不至於徒勞苦行。（初入道場時，應當存想佛法僧三寶，心中生起懇切之情，默默發願：『我與法界眾生，與諸佛菩薩的自性本體並無二致，只是我與眾生還在迷惑之中，而諸佛菩薩已經覺悟。我今普遍為法界眾生，求生安養凈土。進入這個道場，諷誦經文，稱念佛號，以此作為輔助的修行。』）
《觀無量壽佛經》說：
【English Translation】 English version T 47 No. 1971 Essential Gateway to Contemplating the Pure Land
No. 1971
Essential Gateway to Contemplating the Pure Land
By Huai-Ze, a Shramana of Hu-Xi, the Xing-Jiao Master of the Tiantai School of the Yuan Dynasty
The Pure Land Dharma-gate is the essential path for beings in the degenerate age to escape birth and death, and the compassionate boat that crosses the five paths (hells, hungry ghosts, animals, humans, and asuras). Once reborn there, one will never regress. With the bodies of devas, one can fly freely, and food and clothing are obtained naturally. One can join the assembly of the pure sea, constantly see the Buddha and hear the Dharma, and quickly enter the ranks of the saints. There is no annoyance from sentient beings such as tigers, wolves, lions, mosquitoes, gadflies, fleas, and lice, nor is there torment from insentient things such as cold, heat, wind, and rain. One is born from a lotus flower and has immeasurable life. Since there is no suffering of birth, old age, sickness, and death, one only experiences all kinds of joy. Therefore, it is called the World of Ultimate Bliss. Therefore, I, Shakyamuni Tathagata, wish to enable the confused beings in this land to escape all suffering and open the door of subjugation. Amitabha, the compassionate father, shows the path of acceptance. Therefore, he earnestly and repeatedly exhorts, particularly praising the Pure Land and universally encouraging rebirth there. The reason lies in this. Therefore, whether it be sages and virtuous people, monastics or laity, in the Western Heaven (India) or this land (China), those who dedicate their merit, make vows, see the Buddha at the end of their lives, and attain rebirth in the Pure Land are recorded in the scriptures and are too numerous to count. However, inferior ordinary beings are greedy for coarse and base forms and sounds, willingly drift in birth and death, and do not seek liberation. It is like entering a city; if one does not prepare a place to rest beforehand, one will have nowhere to stay when evening comes. It is deeply painful and lamentable. However, many virtuous people, disliking suffering and seeking happiness, aspire to recite the Buddha's name, but few know how to contemplate the Pure Land. Therefore, I briefly write down the general outline, hoping that those who believe and rejoice will thereby be able to enter the gate of the Path and not engage in fruitless and toilsome practices. (When first entering the Dharma hall, one should contemplate the Three Jewels (Buddha, Dharma, Sangha), sincerely generate a feeling of earnestness, and silently make a vow: 'I and all sentient beings in the Dharma realm are not different in essence from the Buddhas and Bodhisattvas, but I and sentient beings are still deluded, while the Buddhas and Bodhisattvas are already enlightened. Now, I universally seek rebirth in the Pure Land of Bliss for all sentient beings in the Dharma realm. Entering this Dharma hall, I recite the scriptures and chant the Buddha's name, using this as an auxiliary practice.')
The 'Contemplation Sutra' says:
欲志心生西方者。先當觀於一丈六像在池水上。如先所說身量無邊非是凡夫心力所及。是則八萬相好乃是十信位人方得見之。非是凡夫初心所觀境界。是故令觀丈六之身。身有三十二相不可遍觀。須是從一相好入。但觀眉間白毫三十二相自然當現。觀若純熟不妨改觀。觀余身相無不可也。若觀此相極須明瞭。其相在兩眉中間白如珂雪。長一丈五尺周圍五寸。外有八棱內則虛通。右旋宛轉顯映金顏分齊分明。瑩凈明徹不可云喻。欲觀此相應須先了萬法唯心一切唯識。故經云。心包太虛量周沙界。又云。心如工畫師。造種種五陰。一切世間中。莫不從心造。是則極樂依報國土寶樹寶地寶池。彌陀海眾正報之身三十二相等。皆是我心本具。皆是我心造作。不從他得不向外來。能了此者方可論于即心觀佛。所以得云唯心凈土本性彌陀。故觀經云。諸佛如來是法界身。入一切眾生心想中。至八十隨形好諸句。天臺大師作二義釋之。一約感應道交釋。二約解入相應釋。若無初釋則觀非觀佛。若無次釋則心外有佛。是則解入相應者即心也。感應道交者觀佛也。至釋是心作佛是心是佛。從修觀邊說名為心作。從本具邊說名為心。是文出第八像觀義遍初后。夫如是例此合云是心作日是心是日。乃至是心作勢至是心是勢至。以至九品之中。
隨境作觀莫不咸然。然而即心觀佛亦名約心觀佛者。約心就托佛邊說。即心就本具邊論由具故即也。各舉一義意必雙含也。此之境觀說者雖多未見的當。今當先引舊說評之而後正出其意。凈覺法即謂。攝佛歸心然後用觀名為觀佛。今謂送想西方境在東土境觀既差。何由生彼亦濫直觀於心也。廣智法師謂。攝心歸佛名為觀佛。此乃直觀于佛。祖師何名心觀為宗耶。若據二師所見必須先了萬法唯心。方可觀心先了萬法唯佛。方可觀佛。此同常坐等直觀三道。是為直觀心直觀佛也。二師執諍不已遂求決於四明祖師。祖師雙收二家云也。不是攝佛歸心也。不是攝心歸佛。乃是約心觀佛。何者彌陀凈土既是我心本具。是故托彼果佛三十二相。熏我自心本具法身性體。觀智若成自然發現。故妙宗云。托彼依正熏乎心性。心性易發即此義也。問約心觀佛唯是所觀。境亦含能觀觀耶。答觀之一字是能觀觀。心佛二字是所觀境。若爾此所觀境是妄耶是真耶。答一家所論境觀永異諸說。直觀真心真佛唯屬佛界。是故凡曰觀心觀佛皆屬妄境。意在了妄即真。不須破妄然後顯真。諸家直觀真者。妄必須破真理方顯。此乃緣理斷九之義。正是破九界修惡。顯佛界性善是斷滅法。乃屬偏前別教非是圓頓妙觀。問既曰約心觀佛。佛是果人何得是妄。若
【現代漢語翻譯】 現代漢語譯本 隨境作觀，沒有哪一種不是如此。然而，即心觀佛（直接觀照自心來觀想佛陀）也稱為約心觀佛（依託自心來觀想佛陀）。『約心』是從依託佛陀的方面來說，『即心』是從本自具足的方面來論述，因為具足，所以才是『即』。各自舉出一個含義，但意思必定是雙重包含的。對於這種境觀（所觀之境和能觀之觀）的解說很多，但沒有見到合適的。現在應當先引用舊的說法進行評論，然後再正式闡述其含義。凈覺法師認為，把佛攝歸於心，然後用觀想，才叫做觀佛。我認為，如果把意念送到西方，境界卻在東土，境界和觀想既然有差異，怎麼能夠往生到西方凈土呢？這也濫用了直接觀心的方法。廣智法師認為，把心攝歸於佛，叫做觀佛。這乃是直接觀想佛陀。祖師為什麼以心觀作為宗旨呢？如果按照這兩位法師的見解，必須先了解萬法唯心，才可以觀心；先了解萬法唯佛，才可以觀佛。這如同常坐禪等直接觀想三道（地獄道、餓鬼道、畜生道），是為直接觀心、直接觀佛。這兩位法師爭執不下，於是向四明祖師請求裁決。祖師同時採納了兩家的觀點，說：『不是攝佛歸心，也不是攝心歸佛，而是約心觀佛。』為什麼呢？因為彌陀凈土既是我心本自具足的，所以依託彼佛果的三十二相，來熏習我自心本具的法身性體。觀想的智慧如果成就，自然就會顯現。所以妙宗大師說：『依託彼佛的依報和正報，來熏習心性，心性容易啓發』，就是這個意思。問：約心觀佛只是所觀的境界，也包含能觀的觀想嗎？答：『觀』字是能觀的觀想，『心』和『佛』二字是所觀的境界。如果這樣，那麼這個所觀的境界是虛妄的嗎？是真實的嗎？答：我們這一家所論述的境界和觀想，永遠不同於其他的說法。直接觀想真心真佛，只屬於佛的境界。所以凡是說觀心觀佛，都屬於虛妄的境界，意思是了達虛妄即是真實，不需要破除虛妄然後才顯現真實。各家直接觀想真實境界，認為虛妄必須破除，真理才能顯現。這是緣理斷九的含義，正是破除九法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）的惡，顯現佛界的性善，是斷滅法，屬於偏頗的別教，不是圓頓妙觀。問：既然說是約心觀佛，佛是果地之人，怎麼會是虛妄的呢？ 若
【English Translation】 English version To observe according to circumstances, none are not so. However, 'to contemplate the Buddha by means of the mind' (jikshin kanbutsu) is also called 'to contemplate the Buddha by relying on the mind' (yakushin kanbutsu). 'Yakushin' speaks from the aspect of relying on the Buddha, while 'jikshin' discusses from the aspect of inherent completeness. Because of completeness, it is 'jik'. Each raises one meaning, but the intention must be doubly inclusive. There are many explanations of this 'realm of contemplation' (kyokai kan), but none have been seen as appropriate. Now, we should first cite the old explanations and critique them, and then formally state its meaning. Dharma Master Jingjue said, 'To gather the Buddha back into the mind, and then use contemplation, is called contemplating the Buddha.' I say, if the thought is sent to the West, but the realm is in the Eastern Land, since the realm and contemplation are different, how can one be born there? This also abuses the direct contemplation of the mind. Dharma Master Guangzhi said, 'To gather the mind back into the Buddha is called contemplating the Buddha.' This is directly contemplating the Buddha. Why did the patriarchs take 'mind contemplation' as their doctrine? According to the views of these two masters, one must first understand that all dharmas are only mind, then one can contemplate the mind; one must first understand that all dharmas are only Buddha, then one can contemplate the Buddha. This is like constantly sitting in meditation and directly contemplating the three paths (hell realm, hungry ghost realm, animal realm), which is directly contemplating the mind, directly contemplating the Buddha. The two masters argued endlessly, and then sought a decision from Patriarch Siming. The patriarch accepted both views, saying, 'It is not gathering the Buddha back into the mind, nor is it gathering the mind back into the Buddha, but it is contemplating the Buddha by relying on the mind.' Why? Because the Pure Land of Amitabha is inherently complete in my mind, therefore, relying on the thirty-two marks of that Buddha-fruit, to熏 (xun-to influence, imbue) my own mind's inherently complete Dharma-body nature. If the wisdom of contemplation is accomplished, it will naturally manifest. Therefore, Great Master Miaozong said, 'Relying on the adornments and rewards of that Buddha to熏 the mind-nature, the mind-nature is easily awakened,' that is the meaning. Question: Is 'contemplating the Buddha by relying on the mind' only the realm to be contemplated, or does it also include the contemplation that can contemplate? Answer: The word 'contemplation' is the contemplation that can contemplate, the words 'mind' and 'Buddha' are the realm to be contemplated. If so, is this realm to be contemplated false or true? Answer: The realm and contemplation discussed by our school are forever different from other explanations. Directly contemplating the true mind and true Buddha only belongs to the realm of the Buddha. Therefore, all that is said about contemplating the mind and contemplating the Buddha belongs to the false realm, meaning to understand that falseness is truth, there is no need to destroy falseness and then manifest truth. The various schools directly contemplate the true realm, believing that falseness must be destroyed, and then truth can be manifested. This is the meaning of 'severing the nine based on principle', which is precisely destroying the evil of the nine realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas) and manifesting the good of the Buddha realm, which is the doctrine of annihilation, belonging to the biased Separate Teaching, not the perfect and sudden wonderful contemplation. Question: Since it is said to be 'contemplating the Buddha by relying on the mind', and the Buddha is a person of the fruit-stage, how can it be false? If
是妄者。彌陀世尊應是凡夫耶。答初心行者外境未忘以來見有他佛。無非是忘亦是外陰入也。則知過在於我何關佛耶。問凡所觀境不出內外。心則屬內佛則屬外。今云約心觀佛。莫也內外俱觀。若爾必須仰面觀佛低頭照心。如足跨門限如首鼠兩端。畢竟如何用心。答此尤難得的當。今略舉一家之非。而後出其正義。初義者先輩乃云定境屬外觀屬唯心。須知此說有二失。一者正墮內外俱觀之失。二者觀屬唯心有濫真心之失。以由初心行者須約妄心。而觀彌陀應身。顯真佛體方免斯過。祖師雖有唯心觀立之言。正是唯于妄心所造之境。用三觀體之。觀若成時真佛方顯也。故知此說失之甚矣。次出正義者。須知我心不局方所。如前所引經文是也。故荊溪云。唯心之言豈唯真心。須知煩惱心遍。子尚不知煩惱心遍。安能了知生死色遍色。何以遍色即心故。若爾不須攝佛歸乎東土。五陰質內亦不須仰面觀佛低頭照心。今斷之曰。定境屬外。境便是心。不須攝佛歸心。方名約心觀佛。如此明之非但深得佛意。亦乃迥出常情。況佛親口引喻云。如執明鏡自見面像。鏡中之像在外。豈可攝歸我身方是我像耶。亦是引心向彼作往生因。雖無方所在迷成局。今以妙解融此局心。而即于佛成三諦三觀。是則鏡喻觀法。執喻修觀。見像喻觀成。
即見本性佛也。觀未成時像既在外。以譬於心何須攝歸我身耶。此譬顯然人自不達耳。問約心觀佛定為外。境乃屬於妄。其義顯然無可疑者。用於三觀體此妄境成妙三諦愿示其相。答如觀白毫一心一意專想不移。了了分明能了此境。具足諸法此相為從我身得。為從我心得。佛不從我身得。不從我心得。不從我身得佛心。不從我心得佛色。何者若是心佛無心。若是色佛無色。不可以色心求三菩提。所觀之境既空。能觀之觀亦寂。能所俱亡不落情想。空雖不可得隨念即見。如鏡照面像現其中。又如比丘觀骨起種種光。此無持來者亦無有此骨。皆意作耳。悉如幻化假。佛本不曾來我亦無所至。心不自知心心不自見心。心有想則癡。無想是泥洹。是法不可示。皆念想所為。設有念亦無所有空耳。中三觀就能觀邊論。三諦就所顯邊說。諦觀不二能所一如。故祖師云。三諦三觀三非三三一一三無所寄諦觀名別體。復同是故能所二非二斯之謂也。問一心三觀三諦一境。不前不後方是圓頓三昧。據上所論似如次第一心義之何在。答說雖前後用在一時。且如照此白毫即是我心。心外無法法法叵得是空。其相宛然是假。假即是境。空即是觀。了了通達不為境所染亡假也。了了通達不為智所凈亡空也。非染非凈。境觀雙絕能所頓亡。即是中道
【現代漢語翻譯】 現代漢語譯本 即是見到自己的本性佛。在觀想尚未完成時，佛像似乎在身外。如果用這個來比喻，那麼心又何必收攝歸於自身呢？這個比喻很明顯，只是人們自己不能理解罷了。問：如果按照心來觀佛，那必定是外境，外境就屬於虛妄。這個道理很明顯，沒有什麼可以懷疑的。如果用三觀來體悟這個虛妄之境，成就妙三諦，請開示其中的道理。答：比如觀想白毫（Buddha's urna，佛的眉間白毫），一心一意專心觀想，毫不動搖，清清楚楚地明白這個境界。這個境界具足諸法，那麼這個相是從我的身體得到的呢？還是從我的心得到的呢？佛不是從我的身體得到的，也不是從我的心得到的。不是從我的身體得到佛心，也不是從我的心得到佛色。為什麼呢？如果是心佛，那就沒有心；如果是色佛，那就沒有色。不可以從色和心來求得三菩提（Anuttara-Samyak-Sambodhi，無上正等正覺）。所觀的境界既然是空，能觀的觀照也寂靜。能觀和所觀都消失了，不落入情想。空雖然不可得，但隨著念頭就能見到。就像鏡子照臉，影像顯現在其中。又如比丘（bhiksu，佛教出家男眾）觀想白骨，生起種種光明。這些光明不是從別處拿來的，也不是白骨本身就有的，都是意念所造作的。一切都如幻化，是虛假的。佛本來就沒有來過，我也無處可去。心不能自己知道心，心也不能自己見到心。心中有妄想就是愚癡，沒有妄想就是涅槃（nirvana，佛教修行的最終目標）。這個法是無法用言語來表達的，都是念頭和妄想所造成的。即使有念頭，也是空無所有。從三觀來說，是從能觀的角度來討論；從三諦來說，是從所顯現的角度來說。諦觀不二，能觀和所觀合一。所以祖師說：『三諦、三觀、三非三，三一、一三無所寄，諦觀名別體復同』，因此能觀和所觀，二即非二，這就是所謂的圓融。問：一心三觀，三諦一境，不前不後才是圓頓三昧（samadhi，三昧，指心專注一境的狀態）。按照上面所說的，似乎是次第，那麼一心的意義在哪裡呢？答：說的時候雖然有先後，但用的時候是在同一時間。比如觀照這個白毫，就是我的心。心外無法，一切法都不可得，這就是空。白毫的相貌宛然存在，這就是假。假就是境，空就是觀。清清楚楚地通達，不被境界所污染，這就是亡假。清清楚楚地通達，不被智慧所凈化，這就是亡空。非染非凈，境和觀都消失，能觀和所觀都頓然消失，這就是中道。
【English Translation】 English version That is seeing one's own Buddha-nature. When the contemplation is not yet complete, the image appears to be outside oneself. If this is used as a metaphor, why is it necessary for the mind to be drawn back to oneself? This metaphor is obvious, but people themselves do not understand it. Question: If one contemplates the Buddha through the mind, it is definitely an external realm, and the external realm belongs to illusion. This principle is very clear, and there is nothing to doubt. If one uses the Three Contemplations to embody this illusory realm and achieve the Wondrous Three Truths, please reveal its appearance. Answer: For example, when contemplating the urna (Buddha's urna, the white curl of hair between the Buddha's eyebrows), focus on it single-mindedly and without wavering, clearly understanding this realm. This realm is complete with all dharmas (dharma, the teachings of the Buddha), so is this form obtained from my body? Or is it obtained from my mind? The Buddha is not obtained from my body, nor is it obtained from my mind. The Buddha-mind is not obtained from my body, nor is the Buddha-form obtained from my mind. Why? If it is the mind-Buddha, then there is no mind; if it is the form-Buddha, then there is no form. One cannot seek Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi, unsurpassed complete enlightenment) from form and mind. Since the realm being contemplated is empty, the contemplation that contemplates is also still. Both the contemplator and the contemplated disappear, not falling into emotions and thoughts. Although emptiness is unattainable, it can be seen as soon as a thought arises. It is like a mirror reflecting a face, the image appearing within it. It is also like a bhiksu (bhiksu, a Buddhist monk) contemplating bones, giving rise to various lights. These lights are not brought from elsewhere, nor are they inherent in the bones themselves; they are all created by intention. Everything is like illusion, false. The Buddha never came, and I have nowhere to go. The mind cannot know itself, and the mind cannot see itself. Having thoughts in the mind is delusion, and having no thoughts is nirvana (nirvana, the ultimate goal of Buddhist practice). This dharma cannot be expressed in words; it is all created by thoughts and illusions. Even if there are thoughts, they are empty and without substance. From the perspective of the Three Contemplations, it is discussed from the perspective of the contemplator; from the perspective of the Three Truths, it is discussed from the perspective of what is revealed. The contemplation of truth is non-dual, and the contemplator and the contemplated are one. Therefore, the patriarch said: 'The Three Truths, the Three Contemplations, the Three are not Three, the Three Ones, One Three, have nowhere to rest, the names of the contemplation of truth are different but the substance is the same.' Therefore, the contemplator and the contemplated are two but not two; this is what is called perfect integration. Question: One mind, Three Contemplations, Three Truths, one realm, neither before nor after, is the perfect and sudden samadhi (samadhi, a state of mental concentration). According to what has been said above, it seems to be sequential, so where is the meaning of one mind? Answer: Although there is a sequence in speaking, it is used at the same time. For example, contemplating this urna is my mind. Outside the mind there is no dharma, and all dharmas are unattainable; this is emptiness. The appearance of the urna is clearly present; this is illusion. Illusion is the realm, and emptiness is the contemplation. Clearly understanding and not being contaminated by the realm is abandoning illusion. Clearly understanding and not being purified by wisdom is abandoning emptiness. Neither contaminated nor purified, both the realm and the contemplation disappear, and both the contemplator and the contemplated suddenly disappear; this is the Middle Way.
何有前後耶。若論假觀亦復如是。白毫宛然如骨起光是假。其相叵得是空。此無持來者。亦無有此骨是中也。若論中觀了此白毫非空非假。若心有想則癡。無想是尼洹。是法不可示皆念想所為亡二邊也。既其雙亡必也雙照。以雙照故空假宛然。亡照同時不可前後。是則一空一切空三觀俱空。一假一切假三觀俱假。一中一切中三觀俱中。不前不後絕思絕議。問凈土依正在十萬億剎外。何云唯心凈土本性彌陀。又經云阿彌陀佛去此不遠耶。答此義須約三諦三觀說之其疑方解。何者就不失自體東西宛爾邊。何妨在十萬億剎之外。即妙假也。就同一性體不隔毫釐邊。即妙空也。就不一不異二相亡泯邊。即妙中也。亦是一即一切故不妨遠。一切即一故不妨近。非一非一切故不遠不近。以例取捨不取不捨。合散不合不散等莫不皆然。具如止觀前六章。依修多羅廣開妙解直論諸法本真。無非三諦妙法。由此理具方有事用。以即假故不失自體。不遠而遠往生彼土。復由即空故同一性體故。以佛力故。三昧力故。一念能見故。心在定故。如彈指頃故。不近而近實不往生雙非二邊。非生非不生事既即理便是妙事。但佛世根利隨舉其一必具三。故小彌陀偏語其遠。十六觀經偏語其近。既其遠近雙照必也遠近雙寂。是則近遠非近非遠。生即無生
【現代漢語翻譯】 現代漢語譯本 何來前後之分呢？如果從假觀的角度來說，也是如此。白毫（Buddha's white hair）宛然可見，如骨骼凸起般發光，這是『假』。它的真實相狀不可得見，這是『空』。這白毫沒有從哪裡拿來，也沒有這根骨頭存在於『中』。如果從中觀的角度來看，這白毫既非空也非假。如果心中有所思所想，那就是愚癡。沒有思慮才是涅槃（Nirvana）。佛法不可言說，都是念頭和想法所造成的，要消除二邊對立。既然二邊都已消除，必定是同時照見。因為同時照見，所以空、假宛然存在。消除和照見同時發生，沒有先後之分。這樣，一空則一切空，三觀（Threefold Contemplation）都空。一假則一切假，三觀都假。一中則一切中，三觀都中。不前不後，超越思慮和議論。 問：凈土（Pure Land）的依報和正報在十萬億佛土之外，為什麼說『唯心凈土，本性彌陀（Amitabha）』？又有經書說阿彌陀佛（Amitabha Buddha）離我們不遠呢？ 答：這個道理需要用三諦（Three Truths）三觀（Threefold Contemplation）來解釋，疑惑才能消除。為什麼呢？從不失去自身體性的角度來說，東西的方位確實存在，不妨礙凈土在十萬億佛土之外，這就是『妙假』。從同一性體的角度來說，沒有絲毫間隔，這就是『妙空』。從不一不異，二相泯滅的角度來說，這就是『妙中』。也是一即一切，所以不妨礙遙遠。一切即一，所以不妨礙親近。非一非一切，所以不遠不近。以此類推，取捨、不取不捨、合散、不合不散等等，無不如此。詳細內容可以參考《止觀》前六章。依據修多羅（Sutra）廣開妙解，直接論述諸法本真，無一不是三諦妙法。因為具備這樣的理體，才會有事相上的作用。因為是即假，所以不失去自身體性，從不遠而到遙遠的地方往生彼土。又因為是即空，所以同一性體。因為佛力加持，三昧（Samadhi）的力量，一念之間就能見到，心在禪定之中，如彈指頃刻。從不近而到親近的地方，實際上沒有往生，雙雙否定二邊。非生非不生，事相即是理體，便是妙事。只是佛陀在世時，眾生根器銳利，隨便舉出一個方面，必定具備三個方面。所以小本《阿彌陀經》偏重於說遙遠。《十六觀經》偏重於說親近。既然遠近雙照，必定是遠近雙寂。這樣，近遠非近非遠。生即無生。
【English Translation】 English version What is there to be before or after? If we discuss provisional observation, it is also like this. The white hair (Bai Hao, Buddha's white hair) is clearly visible, like a bone protruding and emitting light, this is 'provisional existence' (假, jiǎ). Its true form is unattainable, this is 'emptiness' (空, kōng). This white hair was not brought from anywhere, nor does this bone exist in the 'middle' (中, zhōng). If we discuss the Middle Way (中觀, zhōng guān), this white hair is neither empty nor provisionally existent. If the mind has thoughts, it is delusion. No thought is Nirvana (尼洹, Ní Huán). The Dharma cannot be shown, all are created by thoughts, eliminating the two extremes. Since both extremes are eliminated, there must be simultaneous illumination. Because of simultaneous illumination, emptiness and provisional existence are clearly present. Elimination and illumination occur simultaneously, without before or after. Thus, one emptiness is all emptiness, the threefold contemplation (三觀, sān guān) is all empty. One provisional existence is all provisional existence, the threefold contemplation is all provisionally existent. One middle is all middle, the threefold contemplation is all middle. Neither before nor after, beyond thought and discussion. Question: The environment and reward of the Pure Land (凈土, jìng tǔ) are beyond hundreds of thousands of millions of Buddha lands, why is it said 'Mind-Only Pure Land, Original Nature Amitabha (阿彌陀, Āmítuó)'? And some sutras say Amitabha Buddha (阿彌陀佛, Āmítuó Fó) is not far from us? Answer: This meaning needs to be explained using the Three Truths (三諦, sān dì) and Threefold Contemplation (三觀, sān guān) to resolve the doubt. Why? From the perspective of not losing its own nature, east and west are indeed distinct, not hindering the Pure Land being beyond hundreds of thousands of millions of Buddha lands, this is 'wonderful provisional existence' (妙假, miào jiǎ). From the perspective of the same nature, there is no separation by a hair's breadth, this is 'wonderful emptiness' (妙空, miào kōng). From the perspective of neither one nor different, the two aspects are extinguished, this is 'wonderful middle' (妙中, miào zhōng). Also, one is all, so it does not hinder being far away. All is one, so it does not hinder being near. Neither one nor all, so neither far nor near. By analogy, taking and rejecting, not taking and not rejecting, combining and scattering, not combining and not scattering, and so on, are all like this. Detailed content can be found in the first six chapters of '止觀' (Zhǐ Guān). Based on the Sutras (修多羅, xiū duō luó), broadly opening wonderful understanding, directly discussing the original truth of all dharmas, all are the wonderful Dharma of the Three Truths. Because of having such a principle, there is function in phenomena. Because it is provisional existence, it does not lose its own nature, going from not far to a distant place to be reborn in that land. Also, because it is emptiness, it is the same nature. Because of the Buddha's power, the power of Samadhi (三昧, sān mèi), one thought can see it, the mind is in meditation, like a snap of the fingers. Going from not near to a near place, in reality there is no rebirth, doubly negating the two extremes. Neither birth nor non-birth, phenomena are principle, which is wonderful phenomena. It's just that when the Buddha was in the world, sentient beings' roots were sharp, randomly mentioning one aspect, it must have all three aspects. Therefore, the shorter Amitabha Sutra emphasizes saying far away. The Sixteen Contemplations Sutra emphasizes saying near. Since far and near are both illuminated, there must be simultaneous quiescence of far and near. Thus, near and far are neither near nor far. Birth is non-birth.
無生即生非生非不生。今人隨語生解偏執一邊不能圓解。故十疑論云。今人聞生便作生解。聞不生便作不生解。正墮此責也。悲夫。若不約理具三法。而論事用三法。則遭從心生法之過。復招緣理斷九之譏。豈是圓頓法門。若不爾者。何故妙宗引般舟三昧經三力為證。一佛力。二三昧力。此二非事用耶。三者本功德力。此非理具耶。然末代行人而欲立行造修。須揀入理之門起觀之處。以眾生在迷未悟理故。故至第七正修章中。方論陰等十境的揀所觀。今亦如是如前所辯。良由於此不見此意豈不惑哉。問唯心凈土之唯心與本性彌陀。及十不二門唯色唯心之唯心同異如何。答唯心凈土。是所觀陰境。本性彌陀。是所顯法門亦是能觀觀法。各舉一邊意在互顯。若十不二門約三諦。妙色妙心而論唯心。故云非色非心空也。而色而心假也。唯色唯心中也。此乃直約中道絕待而論。名為妙色妙心。豈與唯心凈土所觀陰心同日而語。熟看金錍指要自見臧否。若觀二菩薩身相既同彌須揀別。經云。但觀首相知是觀世音。如是大勢至。首相者。觀音頂上有一肉髻。如未開蓮瑩凈紅鮮。大勢至於肉髻上。有一寶瓶盛諸光明。若念此菩薩名時須觀此相。若念清凈海眾時。須想三乘諸天。圍繞一佛二菩薩也。所論境觀之相悉例上可知。若不精揀
【現代漢語翻譯】 無生即生，非生非不生。現在的人隨著言語產生理解，偏執於一邊，不能圓滿地理解。所以《十疑論》說：『現在的人聽到『生』就理解為生，聽到『不生』就理解為不生，這正是墮入這種責難。』可悲啊！如果不是依據理體具備三法，而論事用三法，就會犯『從心生法』的過失，又會招來『緣理斷九』的譏諷，這哪裡是圓頓法門？如果不是這樣，為什麼《妙宗》引用《般舟三昧經》的三力作為證明？一是佛力，二是三昧力，這二者不是事用嗎？三是本功德力，這難道不是理具嗎？然而末世的修行人想要立行造修，必須選擇入理之門，發起觀行之處，因為眾生在迷惑中沒有領悟真理。所以到了第七正修章中，才論述陰等十境，明確地選擇所觀。現在也是這樣，如前面所辯論的。正是因為這個原因，不明白這個道理，難道不迷惑嗎？ 問：唯心凈土的『唯心』與本性彌陀（自性就是阿彌陀佛），以及十不二門中『唯色唯心』的『唯心』，它們的同異之處在哪裡？答：唯心凈土，是所觀的陰境；本性彌陀，是所顯的法門，也是能觀的觀法。各自舉出一邊，意在互相顯發。如果十不二門是依據三諦，妙色妙心而論『唯心』，所以說『非色非心』是空諦，『而色而心』是假諦，『唯色唯心』是中諦。這是直接依據中道絕待而論，名為妙色妙心，怎麼能與唯心凈土所觀的陰心相提並論呢？仔細閱讀《金錍指要》，自然會明白其中的優劣。如果觀二菩薩的身相既然相同，必須加以區別。經中說：『只要觀察頭頂上的相，就知道是觀世音（Avalokiteśvara）。』大勢至（Mahāsthāmaprāpta）菩薩也是這樣。觀音（Avalokiteśvara）的頭頂上有一個肉髻，像未開放的蓮花一樣，晶瑩剔透，鮮紅光亮。大勢至（Mahāsthāmaprāpta）的肉髻上，有一個寶瓶盛著各種光明。如果唸誦這位菩薩的名號時，必須觀想這個相。如果唸誦清凈海眾時，必須觀想三乘諸天圍繞著一佛二菩薩。所論述的境觀之相，都可以依照上面的例子來理解。如果不精細地選擇。
【English Translation】 'No-birth is birth, neither birth nor non-birth.' People nowadays generate understanding based on words, clinging to one side and failing to comprehend fully. Therefore, the Ten Doubts on Pure Land states: 'People today, upon hearing 'birth,' understand it as birth; upon hearing 'no-birth,' understand it as no-birth, precisely falling into this criticism.' Alas! If one does not rely on the principle of complete possession of the Three Dharmas (trayo dharma) while discussing the functional application of the Three Dharmas (trayo dharma), one will commit the error of 'Dharma arising from the mind' and incur the ridicule of 'severing nine based on principle.' How could this be the perfect and sudden Dharma-door? If it were not so, why does the Wonderful Doctrine cite the Three Powers from the Pratyutpanna Samadhi Sutra as proof? First, the Buddha-power; second, the Samadhi-power—are these not functional applications? Third, the power of inherent merit—is this not the complete possession of principle? However, practitioners in the degenerate age who wish to establish practice and cultivate must choose the gate of entering principle and the place of arising contemplation because sentient beings are deluded and have not awakened to principle. Therefore, only in the seventh chapter on Correct Practice is there a discussion of the ten realms of the skandhas (skandha) and others, clearly selecting what is to be contemplated. It is the same now, as previously debated. Indeed, due to this reason, not seeing this meaning, how could one not be confused? Question: How are the 'mind-only' (citta-mātra) of the Mind-Only Pure Land, the inherent nature Amitābha (our self-nature is Amitābha), and the 'mind-only' (citta-mātra) of 'only form, only mind' in the Ten Non-Dual Gates, similar and different? Answer: The Mind-Only Pure Land is the realm of the skandhas (skandha) to be contemplated; the inherent nature Amitābha is the Dharma-door to be revealed and is also the contemplating contemplation. Each raises one side, intending to mutually reveal. If the Ten Non-Dual Gates discuss 'mind-only' (citta-mātra) based on the Three Truths (tri-satya), the wonderful form and wonderful mind, therefore it is said that 'neither form nor mind' is emptiness; 'both form and mind' is provisionality; 'only form, only mind' is the middle. This is directly based on the absolute middle way, called wonderful form and wonderful mind. How can it be compared to the mind of the skandhas (skandha) contemplated in the Mind-Only Pure Land? Carefully read the Golden Eye-Needle, and you will naturally see the merits and demerits. If the physical appearances of the two Bodhisattvas are the same, one must distinguish them. The sutra says: 'Just observe the head to know it is Avalokiteśvara.' It is the same for Mahāsthāmaprāpta. Avalokiteśvara has a fleshly protuberance on the top of his head, like an unopened lotus, crystal clear, bright red. Mahāsthāmaprāpta has a treasure vase on his fleshly protuberance, filled with various lights. If one recites the name of this Bodhisattva, one must contemplate this appearance. If one recites the Pure Ocean Assembly, one must contemplate the Three Vehicle devas surrounding one Buddha and two Bodhisattvas. The aspects of the realm and contemplation discussed can all be understood according to the above examples. If one does not carefully choose.
何稱圓修。是故不能已也。信筆述此老眼昏華不及檢文多有疏脫。觀者恕之。至大三年冬至前三日。
凈土境觀要門(終)
【現代漢語翻譯】 現代漢語譯本： 什麼叫做圓滿的修持？因此不能停止。隨意寫下這些，老眼昏花，來不及檢查文字，有很多疏漏之處，請讀者諒解。至大三年冬至前三日。
《凈土境觀要門》（終）
【English Translation】 English version: What is called perfect cultivation? Therefore, it cannot be stopped. I have written this casually, and with my old and blurred eyes, I have not had time to check the text, so there are many omissions. May the readers forgive me. Three days before the Winter Solstice in the third year of the Zhida era.
The Essential Gateway to the Pure Land Contemplations (End)