T47n1975_凈土生無生論
大正藏第 47 冊 No. 1975 凈土生無生論
No. 1975
凈土生無生論
幽溪沙門傳燈撰
稽首能仁圓滿智，無量壽覺大導師，所說安養大乘經，了義了義至圓頓。妙德普賢觀自在，勢至清凈大海眾，馬鳴、龍樹及天親，此土廬山蓮社祖，天臺智者並法智，古往今來弘法師，我今歸命禮三寶。求乞冥加發神識，敬采經論秘密旨，闡明凈土生無生，普使將來悟此門，斷疑生信階不退。
將造此論，立為十門：一、一真法界門；二、身土緣起門；三、心土相即門；四、生佛不二門；五、法界爲念門；六、境觀相吞門；七、三觀法爾門；八、感應任運門；九、彼此恒一門；十、現未互在門。
初、一真法界門
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，此之心性具無量德，受無量名。
云何具無量德？舉要言之，謂性體、性量、性具。云何性體？謂此心性，離四句、絕百非，體性堅凝，清凈無染，不生不滅，常住無壞。云何性量？此心性豎窮三世，橫遍十方，世界有邊，虛空無邊。虛空有邊，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。云何性具？
【現代漢語翻譯】 現代漢語譯本
凈土生無生論
幽溪沙門傳燈 撰
稽首能仁圓滿智，無量壽覺（Amitabha Buddha，阿彌陀佛）大導師，所說安養（Sukhavati，極樂凈土）大乘經，了義了義至圓頓。妙德（Manjusri，文殊菩薩）普賢（Samantabhadra，普賢菩薩）觀自在（Avalokitesvara，觀世音菩薩），勢至（Mahasthamaprapta，大勢至菩薩）清凈大海眾，馬鳴（Asvaghosa，馬鳴菩薩）、龍樹（Nagarjuna，龍樹菩薩）及天親（Vasubandhu，世親菩薩），此土廬山蓮社祖，天臺智者（Zhiyi，智顗）並法智，古往今來弘法師，我今歸命禮三寶。求乞冥加發神識，敬采經論秘密旨，闡明凈土生無生，普使將來悟此門，斷疑生信階不退。
將造此論，立為十門：一、一真法界門；二、身土緣起門；三、心土相即門；四、生佛不二門；五、法界爲念門；六、境觀相吞門；七、三觀法爾門；八、感應任運門；九、彼此恒一門；十、現未互在門。
初、一真法界門
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，此之心性具無量德，受無量名。
云何具無量德？舉要言之，謂性體、性量、性具。云何性體？謂此心性，離四句、絕百非，體性堅凝，清凈無染，不生不滅，常住無壞。云何性量？此心性豎窮三世，橫遍十方，世界有邊，虛空無邊。虛空有邊，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。云何性具？ English version
The Treatise on Birth and Non-Birth in the Pure Land
Composed by Shramana Chuandeng of Youxi
I bow my head to the all-knowing and perfect wisdom of Sakyamuni (the capable and humane one), the great teacher of immeasurable life (Amitabha Buddha), the 'An-yang' (Sukhavati) Mahayana Sutra he spoke, the definitive meaning, the definitive meaning, reaching perfect and sudden enlightenment. Manjusri (Wenshu), Samantabhadra (Puxian), Avalokitesvara (Guanshiyin), Mahasthamaprapta (Shizhi), the pure great assembly of the sea, Asvaghosa (Maming), Nagarjuna (Longshu), and Vasubandhu (Tianqin), the ancestors of the Lushan Lotus Society in this land, Zhiyi (the wise one of Tiantai) and Fazhi, the Dharma teachers who have propagated the Dharma from ancient times to the present, I now take refuge in the Triple Gem. I beseech their unseen aid to awaken my consciousness, respectfully gathering the secret meanings of the sutras and treatises, to elucidate birth and non-birth in the Pure Land, universally enabling those in the future to awaken to this gate, severing doubts and generating faith, ascending to the stage of non-retrogression.
In composing this treatise, I establish ten gates: 1. The Gate of the One True Dharma Realm; 2. The Gate of the Arising of Body and Land; 3. The Gate of the Mutual Identity of Mind and Land; 4. The Gate of the Non-Duality of Sentient Beings and Buddhas; 5. The Gate of the Dharma Realm as a Thought; 6. The Gate of the Mutual Devouring of Object and Contemplation; 7. The Gate of the Three Contemplations as Suchness; 8. The Gate of Spontaneous Response; 9. The Gate of Constant Oneness of Here and There; 10. The Gate of Mutual Existence of Present and Future.
First, the Gate of the One True Dharma Realm
Within the one true Dharma-nature, the ten Dharma realms are fully present, the dependent and the principal are originally interconnected, and sentient beings and Buddhas are not essentially different.
Treatise says:
The one true Dharma realm is the inherent mind-nature of sentient beings. This mind-nature possesses immeasurable virtues and receives immeasurable names.
How does it possess immeasurable virtues? To put it succinctly, it is called the nature-essence, nature-measure, and nature-endowment. What is the nature-essence? It is said that this mind-nature is apart from the four propositions and beyond the hundred negations, its essence is firm and solid, pure and undefiled, unborn and undying, constant and indestructible. What is the nature-measure? This mind-nature extends vertically to the exhaustion of the three periods of time, and horizontally pervades the ten directions. The world has boundaries, but emptiness is boundless. Emptiness has boundaries, but the mind-nature is boundless. The present has boundaries, but the past and future are boundless. The past and future have boundaries, but the mind-nature is boundless. Endless, endless, immeasurable, immeasurable. What is the nature-endowment?
【English Translation】 English version
The Treatise on Birth and Non-Birth in the Pure Land
Composed by Shramana Chuandeng of Youxi
I bow my head to the all-knowing and perfect wisdom of Sakyamuni (the capable and humane one), the great teacher of immeasurable life (Amitabha Buddha), the 'An-yang' (Sukhavati) Mahayana Sutra he spoke, the definitive meaning, the definitive meaning, reaching perfect and sudden enlightenment. Manjusri (Wenshu), Samantabhadra (Puxian), Avalokitesvara (Guanshiyin), Mahasthamaprapta (Shizhi), the pure great assembly of the sea, Asvaghosa (Maming), Nagarjuna (Longshu), and Vasubandhu (Tianqin), the ancestors of the Lushan Lotus Society in this land, Zhiyi (the wise one of Tiantai) and Fazhi, the Dharma teachers who have propagated the Dharma from ancient times to the present, I now take refuge in the Triple Gem. I beseech their unseen aid to awaken my consciousness, respectfully gathering the secret meanings of the sutras and treatises, to elucidate birth and non-birth in the Pure Land, universally enabling those in the future to awaken to this gate, severing doubts and generating faith, ascending to the stage of non-retrogression.
In composing this treatise, I establish ten gates: 1. The Gate of the One True Dharma Realm; 2. The Gate of the Arising of Body and Land; 3. The Gate of the Mutual Identity of Mind and Land; 4. The Gate of the Non-Duality of Sentient Beings and Buddhas; 5. The Gate of the Dharma Realm as a Thought; 6. The Gate of the Mutual Devouring of Object and Contemplation; 7. The Gate of the Three Contemplations as Suchness; 8. The Gate of Spontaneous Response; 9. The Gate of Constant Oneness of Here and There; 10. The Gate of Mutual Existence of Present and Future.
First, the Gate of the One True Dharma Realm
Within the one true Dharma-nature, the ten Dharma realms are fully present, the dependent and the principal are originally interconnected, and sentient beings and Buddhas are not essentially different.
Treatise says:
The one true Dharma realm is the inherent mind-nature of sentient beings. This mind-nature possesses immeasurable virtues and receives immeasurable names.
How does it possess immeasurable virtues? To put it succinctly, it is called the nature-essence, nature-measure, and nature-endowment. What is the nature-essence? It is said that this mind-nature is apart from the four propositions and beyond the hundred negations, its essence is firm and solid, pure and undefiled, unborn and undying, constant and indestructible. What is the nature-measure? This mind-nature extends vertically to the exhaustion of the three periods of time, and horizontally pervades the ten directions. The world has boundaries, but emptiness is boundless. Emptiness has boundaries, but the mind-nature is boundless. The present has boundaries, but the past and future are boundless. The past and future have boundaries, but the mind-nature is boundless. Endless, endless, immeasurable, immeasurable. What is the nature-endowment?
謂此心性具十法界，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、菩薩五陰，乃至地獄五陰，此是實法。復有依報，謂佛國土、菩薩國土乃至地獄國土。令易解故，作三種分別，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，清凈無染，不生不滅，常住不壞；性具十界亦然。性量豎窮橫遍，無盡無盡、無量無量；性具十界亦然。正報五陰同性體、性量，清凈周遍；依報國土亦然。此之三法亦名三諦：性體即真諦，性量即中諦，性具即俗諦。故《楞嚴經》云：「而如來藏妙明元心，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，非常樂我凈。」此即性量無相，是為真諦。而如來藏元明心妙，即心、即空，即地、水、火、風，即六凡，即二乘，乃至即如來常、樂、我、凈，此即性具十界，是為俗諦。而如來藏妙明心元，離即、離非，是即、非即，此即性體，是為中諦。又云：「如來藏性
色真空，性空真色，清凈本然，周遍法界，地、水、火、風、空、見、識莫不如是。」地、水、火、風、空、見、識即性具也，清凈本然即性體也，周遍法界即性量也。又云：「地、水、火、風、空清凈本然，周遍法界」，即依報國土性體、性量也。「見、識清凈本然，周遍法界」，即正報五陰性體、性量也。
云何受無量名？舉要言之，此心性或名空如來藏，或名真如佛性，或名庵摩羅識，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。性體、性量名真如佛性，即性具等真如佛性。性體、性量名庵摩羅識，即性具等名庵摩羅識。性體、性量名大圓鏡智，即性具等名大圓鏡智。性體、性量名菩提、涅槃，即性具等名菩提、涅槃。故曰：「一真法性中，具足十法界，依正本融通，生佛非殊致。」
問曰：「此一真法界，為初心是？為後心是？若初心是，應無七名；若後心是，應無九界。初后俱墮，立義不成。」
答曰：「此正顯初心是，以初心是故，方有後心是。以後心是故，方顯初心是。云何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。
【現代漢語翻譯】 現代漢語譯本： 『色真空，性空真色，清凈本然，周遍法界，地（組成世界的元素）、水（組成世界的元素）、火（組成世界的元素）、風（組成世界的元素）、空（空間）、見（視覺）、識（意識）莫不如是。』地、水、火、風、空、見、識即是性具，清凈本然即是性體，周遍法界即是性量。又說：『地、水、火、風、空清凈本然，周遍法界』，即是依報國土的性體、性量。『見、識清凈本然，周遍法界』，即是正報五陰的性體、性量。
為什麼會接受無量的名稱呢？概括來說，這個心性有時被稱為空如來藏（Tathagatagarbha，如來藏），有時被稱為真如佛性（Tathata-buddhadhatu，真如佛性），有時被稱為庵摩羅識（Amala-vijnana，清凈識），有時被稱為大圓鏡智（Mahā-ādarśa-jñāna，大圓鏡智），有時被稱為菩提涅槃（Bodhi-nirvana，覺悟和寂滅）。性體、性量名為空如來藏，即性具十界五陰國土名為空如來藏。性體、性量名為真如佛性，即性具等同真如佛性。性體、性量名為庵摩羅識，即性具等同名為庵摩羅識。性體、性量名為大圓鏡智，即性具等同名為大圓鏡智。性體、性量名為菩提、涅槃，即性具等同名為菩提、涅槃。所以說：『一真法性中，具足十法界，依正本融通，生佛非殊致。』
有人問：『這一真法界，是初心所是？還是後心所是？如果是初心所是，應該沒有七個名稱；如果是後心所是，應該沒有九界。初后都落空，立論不能成立。』
回答說：『這正是顯示初心所是，因為初心所是，才會有後心所是。因為後心所是，才顯現初心所是。為什麼說初心所是才會有後心所是呢？如果大地依報正報融通，色心不二，垂形九界，方便度化眾生，都是由於證悟了這個因心所具足的。所以說：『諸佛果地融通，但證眾生理本。』因此才能稱性施設，不假思索而應驗。』
【English Translation】 English version: 'Form is emptiness, the nature of emptiness is true form, pure and inherently so, pervading the entire Dharma Realm. Earth (elements that make up the world), water (elements that make up the world), fire (elements that make up the world), wind (elements that make up the world), space (space), seeing (vision), and consciousness (consciousness) are all like this.' Earth, water, fire, wind, space, seeing, and consciousness are inherent in nature, pure and inherently so is the nature-essence, and pervading the Dharma Realm is the nature-measure. It is also said: 'Earth, water, fire, wind, and space are pure and inherently so, pervading the entire Dharma Realm,' which refers to the nature-essence and nature-measure of the dependent retribution land. 'Seeing and consciousness are pure and inherently so, pervading the entire Dharma Realm,' which refers to the nature-essence and nature-measure of the proper retribution of the five skandhas.
Why does it receive countless names? To put it briefly, this mind-nature is sometimes called the Empty Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata), sometimes called the True Thusness Buddha-nature (Tathata-buddhadhatu, the Buddha-nature of Suchness), sometimes called the Amala-vijnana (Amala-vijnana, the pure consciousness), sometimes called the Great Perfect Mirror Wisdom (Mahā-ādarśa-jñāna, the Great Perfect Mirror Wisdom), and sometimes called Bodhi-Nirvana (Bodhi-nirvana, enlightenment and extinction). The nature-essence and nature-measure are named the Empty Tathagatagarbha, which means that the nature inherently possesses the ten realms and the five skandhas of the land, and is named the Empty Tathagatagarbha. The nature-essence and nature-measure are named the True Thusness Buddha-nature, which means that the nature inherently possesses the True Thusness Buddha-nature. The nature-essence and nature-measure are named the Amala-vijnana, which means that the nature inherently possesses the name Amala-vijnana. The nature-essence and nature-measure are named the Great Perfect Mirror Wisdom, which means that the nature inherently possesses the name Great Perfect Mirror Wisdom. The nature-essence and nature-measure are named Bodhi and Nirvana, which means that the nature inherently possesses the names Bodhi and Nirvana. Therefore, it is said: 'Within the One True Dharma-nature, the ten Dharma realms are fully contained, the dependent and proper are fundamentally interconnected, and sentient beings and Buddhas are not essentially different.'
Someone asks: 'Is this One True Dharma Realm what the initial mind is? Or what the subsequent mind is? If it is what the initial mind is, there should be no seven names; if it is what the subsequent mind is, there should be no nine realms. Both the initial and subsequent fall short, and the argument cannot be established.'
The answer is: 'This precisely reveals that it is what the initial mind is, because it is what the initial mind is, that there is what the subsequent mind is. Because it is what the subsequent mind is, that the initial mind is revealed. Why is it said that because it is what the initial mind is, that there is what the subsequent mind is? If the great earth, dependent and proper retributions are interconnected, form and mind are not two, manifesting forms in the nine realms, expediently liberating sentient beings, all are due to realizing what this causal mind possesses. Therefore, it is said: 'The Buddhas' fruition ground is interconnected, but they only certify the fundamental principle of sentient beings.' Therefore, they can accord with the nature to establish, responding without deliberation.'
若不然者，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。辯其初后，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。云何後心是方顯初心是？正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，故無此稱。克論性德，豈可言無！故初后俱善，立義成矣！」
二、身土緣起門
一真法界性，不變能隨緣，三身及四土，悉由心變造。
論曰：
一真法界性，即前文所明性體、性量、性具也。教中說：「真如不變隨緣，隨緣不變」者，正由性體、性量即性具故，如君子不器，善惡皆能。故晉譯《華嚴經》云：「能隨染凈緣，具造十法界。」謂真如性中所具九法界，能隨染緣造事中九法界；真如性中所具佛法界，能隨凈緣造事中佛法界。所以能者，正由性具；性若不具，何所稱能？天臺家言：「並由理具，方有事用。」此之謂也。是知事中十法界，三身、四土悉由真如隨緣變造。既曰「真如不變隨緣，隨緣不變」，則事中染凈身土，當體即真，無絲毫可加損於其間者。《楞嚴經》云：「見與見緣，並所想相，如虛
空華，本無所有。」此見及緣，元是菩提妙凈明體是也。若然，則娑婆極樂，此世眾生當生九品，彌陀已成吾心當果，悉由心性之所變造。心具而造，豈分能所！即心是佛，即佛是心，即心是土，即土是心，即心是果，即果是心。能造因緣及所造法，當處皆是心性，故明此宗而求生樂土者，乃生與無生兩冥之至道也。
三、心土相即門
西方安樂土，去此十萬億，與我介爾心，初無彼此異。
論曰：
《佛說阿彌陀經》云：「從是西方過十萬億佛土，有世界名曰極樂。」百億日月，百億須彌，百億大海，百億鐵圍山，名一佛土。十千為萬，十萬為億。一佛國土已自廣大，況億佛國土乎？況十萬億乎？是則極樂去此甚遠。博地凡夫唸佛求生，彈指即到者，正由生吾心所具之佛土也。言介爾心者，即凡夫唸佛之心也。剎那之心至微至劣，故稱介爾。謂十萬億遠之佛土，居於凡夫介爾之心，即心是土，即土是心，故曰「初無彼此異」。
問曰：「介爾之心居於方寸，云何能包許遠佛土？」
答曰：「介爾之心，昧者謂小，達人大觀，真妄無二。蓋此妄心全性而起，性無邊，心亦無際，性如大海，心似浮漚，全海為漚，漚還匝海。蓋真如不變隨緣，隨緣不變。既曰『隨緣不變』，豈可以
【現代漢語翻譯】 現代漢語譯本：『空華』（虛幻的花朵），原本就是不存在的。這種見解以及由此產生的因緣，原本就是菩提（覺悟）妙凈明體的體現。如果這樣說，那麼娑婆世界（充滿苦難的世界）和極樂世界，這個世界的眾生應當往生的九品蓮臺，阿彌陀佛已經成就的吾心當下的果報，全部都是由心性的變化所創造的。心性具備並且創造，哪裡能分能造和所造呢！即心是佛，即佛是心，即心是凈土，即凈土是心，即心是果報，即果報是心。能造的因緣和所造的法，當下都是心性的體現，所以明白這個宗旨而求生極樂凈土的人，才是生與無生兩種境界融合的至高道理。
三、心土相即門
西方安樂土，距離此地十萬億佛土，與我的微小心念，原本就沒有彼此的差異。
論述：
《佛說阿彌陀經》說：『從這裡向西方經過十萬億佛土，有一個世界名叫極樂。』一百億個太陽和月亮，一百億座須彌山（佛教中的聖山），一百億個大海，一百億座鐵圍山，稱為一個佛土。一萬個一千是萬，十萬個十萬是億。一個佛國土已經非常廣大，何況億佛國土呢？何況十萬億佛土呢？這樣說來，極樂世界距離這裡非常遙遠。但是普通的凡夫唸佛求生，彈指之間就能到達，正是因為往生到我心所具備的佛土的緣故。所說的『介爾心』，就是凡夫唸佛的心。剎那的心念非常微小非常薄弱，所以稱為『介爾』。意思是說，十萬億遙遠的佛土，存在於凡夫微小的心念之中，即心是凈土，即凈土是心，所以說『原本就沒有彼此的差異』。
問：『微小的心念存在於方寸之間，怎麼能夠包含如此遙遠的佛土？』
答：『微小的心念，迷惑的人認為它很小，通達的人用宏大的視角來看，真和妄沒有區別。因為這個妄心完全由自性而生起，自性沒有邊際，心也沒有邊際，自性像大海，心像海上的泡沫，整個大海都是泡沫，泡沫也遍佈整個大海。因為真如（事物的本性）不變隨緣，隨緣不變。既然說『隨緣不變』，怎麼能用...
【English Translation】 English version: 'Empty blossoms' (illusory flowers), originally do not exist. This view and the conditions arising from it are originally the manifestation of the wondrously pure and bright essence of Bodhi (enlightenment). If this is so, then the Saha world (world of suffering) and the Pure Land of Ultimate Bliss, the nine grades of lotuses to which beings of this world should be reborn, and the fruit of Amitabha's already realized mind, are all created by the transformations of the mind-nature. The mind-nature possesses and creates, how can one distinguish between the able and the created! The mind is the Buddha, the Buddha is the mind, the mind is the Pure Land, the Pure Land is the mind, the mind is the fruit, the fruit is the mind. The conditions that can be created and the dharmas that are created are all manifestations of the mind-nature, so those who understand this principle and seek rebirth in the Pure Land of Bliss are on the supreme path of merging birth and non-birth.
Three, The Door of the Non-Duality of Mind and Land
The Western Land of Peace and Bliss, is a hundred thousand kotis of lands away from here, and my infinitesimal mind, originally has no difference between them.
Treatise:
The 'Amitabha Sutra' says: 'From here, passing westward through a hundred thousand kotis of Buddha lands, there is a world called Ultimate Bliss.' A hundred kotis of suns and moons, a hundred kotis of Mount Sumerus (sacred mountain in Buddhism), a hundred kotis of great oceans, a hundred kotis of Iron Mountain Ranges, are called one Buddha land. Ten thousand times a thousand is ten thousand, ten thousand times ten thousand is a koti. One Buddha land is already vast, how much more so a koti of Buddha lands? How much more so a hundred thousand kotis? Thus, the Land of Ultimate Bliss is very far from here. But ordinary mortals who recite the Buddha's name seeking rebirth, arrive in the snap of a finger, precisely because they are reborn in the Buddha land possessed by my mind. The 'infinitesimal mind' refers to the mind of an ordinary mortal reciting the Buddha's name. The mind of a moment is extremely small and weak, so it is called 'infinitesimal'. It means that the Buddha land a hundred thousand kotis away resides within the infinitesimal mind of an ordinary mortal, the mind is the Pure Land, the Pure Land is the mind, so it is said 'originally there is no difference between them'.
Question: 'The infinitesimal mind resides within a square inch, how can it encompass such a distant Buddha land?'
Answer: 'The infinitesimal mind, those who are deluded think it is small, those who are enlightened view it with a grand perspective, truth and falsehood are not different. Because this deluded mind arises entirely from the nature, the nature has no boundaries, the mind also has no boundaries, the nature is like the great ocean, the mind is like a bubble on the ocean, the entire ocean is the bubble, and the bubble also encompasses the entire ocean. Because the True Thusness (the nature of things) is unchanging yet adapts to conditions, adapting to conditions yet unchanging. Since it is said 'adapting to conditions yet unchanging', how can one...
真妄而局大小哉！」
四、生佛不二門
阿彌與凡夫，迷悟雖有殊，佛心、眾生心，究竟無有二。
論曰：
阿彌陀佛，果人也，成就三身、四智、十力、四無所畏、十八不共等功德。凡夫，因人也，具足無量恒沙煩惱，造作無量恒沙業系，當受無量恒沙生死。迷悟之相，譬彼雲泥。言「究竟無二」者，謂：據相而言，則不二而二；約性而論，則二而不二。蓋諸佛乃悟眾生心內諸佛，眾生乃迷諸佛心內眾生。所以悟者，悟眾生本具性體、性量、性具也。所以迷者，迷諸佛所證性體、性量、性具也。心性之妙，豈受其迷！迷而不迷，斯言有在。故眾生本有性量，即諸佛所證法身，性體即報身，性具即應身，四智、十力、四無所畏、十八不共等功德，會合可知。故古德云：「諸佛心內眾生塵塵極樂，眾生心內諸佛唸唸證真。」故彌陀即我心，我心即彌陀，未舉念時，早已成就，才舉心念，即便圓成。感應道交為有此理，故唸佛人功不唐捐。
五、法界爲念門
法界圓融體，作我一念心，故我念佛心，全體是法界。
論曰：
行者稱佛名時，作佛觀時，作主伴依正觀時，修三種凈業時，一心不亂時，散心稱名時，以至見思浩浩恒沙煩惱，凡此有心，皆由真如不變隨緣而作
【現代漢語翻譯】 現代漢語譯本：真和妄的對立只是侷限在大小的分別罷了！』
四、生佛不二門
阿彌陀佛與凡夫，雖然在迷惑和覺悟上有差別，但佛的心和眾生的心，究竟上是沒有分別的。
論曰：
阿彌陀佛，是果位上的人，成就了法身、報身、應身三身，以及大圓鏡智、妙觀察智、平等性智、成所作智四智，十力，四無所畏，十八不共法等功德。凡夫，是因位上的人，具足無量恒河沙數的煩惱，造作無量恒河沙數的業，應當承受無量恒河沙數的生死輪迴。迷惑和覺悟的差別，好比天上的雲和地下的泥。說『究竟沒有分別』，是指：從現象上說，則不二而有二；從本性上說，則是二而不二。諸佛是覺悟了眾生心中本有的諸佛，眾生是迷惑了諸佛心中本有的眾生。覺悟的人，是覺悟了眾生本具的性體、性量、性具。迷惑的人，是迷惑了諸佛所證的性體、性量、性具。心性的奧妙，怎麼會受到迷惑的影響呢！迷惑了卻又沒有迷惑，這話是有道理的。所以眾生本有的性量，就是諸佛所證的法身，性體就是報身，性具就是應身，四智、十力、四無所畏、十八不共法等功德，融會貫通后自然可以明白。所以古德說：『諸佛心中眾生的每一粒微塵都是極樂世界，眾生心中諸佛的每一個念頭都在證悟真如。』所以阿彌陀佛就是我的心，我的心就是阿彌陀佛，在沒有起心動念的時候，就已經成就了，才一起心動念，就立刻圓滿成就。感應道交的道理就在這裡，所以唸佛人的功夫不會白費。
五、法界爲念門
法界是圓融的整體，作為我一念心的本體，所以我的唸佛之心，全體就是法界。
論曰：
修行人在稱念佛名的時候，在作佛觀想的時候，在作主伴依正觀想的時候，在修三種凈業的時候，一心不亂的時候，散亂心稱名的時候，乃至見到見惑思惑如恒河沙數般的煩惱，凡此種種有心的行為，都是由真如不變隨緣而生起的。
【English Translation】 English version: 『The opposition between truth and falsehood is merely a matter of the limitation of size!』
Four. The Gate of Non-Duality Between Sentient Beings and Buddhas
Amitābha (Amitayus Buddha), and ordinary beings, although there are differences in delusion and enlightenment, the mind of the Buddha and the mind of sentient beings are ultimately not two.
Treatise says:
Amitābha Buddha, is a person of fruition, who has achieved the Three Bodies (Trikaya), the Four Wisdoms (catuḥ-jñāna), the Ten Powers (daśa-bala), the Four Fearlessnesses (catuḥ-vaiśāradya), the Eighteen Uncommon Qualities (aṣṭādaśa āveṇika-buddha-dharmas), and other merits. Ordinary beings are people of cause, possessing countless Ganges-sand-like afflictions, creating countless Ganges-sand-like karmic bonds, and are destined to receive countless Ganges-sand-like births and deaths. The appearance of delusion and enlightenment is like clouds and mud. To say 『ultimately not two』 means: according to phenomena, then not two but two; according to nature, then two but not two. The Buddhas are enlightened beings within the minds of sentient beings, and sentient beings are deluded beings within the minds of the Buddhas. Those who are enlightened are enlightened to the inherent nature, capacity, and qualities of sentient beings. Those who are deluded are deluded to the nature, capacity, and qualities that the Buddhas have realized. The subtlety of the mind-nature, how can it be affected by delusion! Deluded yet not deluded, there is truth in this statement. Therefore, the inherent capacity of sentient beings is the Dharmakaya (Dharma Body) realized by the Buddhas, the nature is the Sambhogakaya (Enjoyment Body), and the qualities are the Nirmanakaya (Emanation Body). The Four Wisdoms, Ten Powers, Four Fearlessnesses, Eighteen Uncommon Qualities, and other merits can be understood through convergence. Therefore, an ancient virtuous one said: 『Within the minds of the Buddhas, the dust motes of sentient beings are all the Pure Land of Ultimate Bliss; within the minds of sentient beings, every thought of the Buddhas is realizing the truth.』 Therefore, Amitābha is my mind, and my mind is Amitābha. Before a thought arises, it is already accomplished; as soon as a thought arises, it is immediately perfected. The interaction of responsiveness is due to this principle, so the efforts of those who recite the Buddha's name are not in vain.
Five. The Gate of the Dharmadhatu (Realm of Dharma) as a Thought
The Dharmadhatu is a perfectly integrated entity, acting as the substance of my one thought-mind, therefore my mind of reciting the Buddha's name, in its entirety, is the Dharmadhatu.
Treatise says:
When a practitioner recites the Buddha's name, when contemplating the Buddha, when contemplating the principal and accompanying, the proper and the dependent, when cultivating the three pure karmas, when single-mindedly without confusion, when reciting the name with a scattered mind, and even seeing the afflictions of views and thoughts like Ganges sands, all these mindful actions arise from the unchanging True Thusness following conditions.
，全體即法界。故法智大師云：「法界圓融不思議體，作我一念之心，亦復舉體作生、作佛、作依、作正。」若然者，余心尚是，況唸佛心乎！是故行者唸佛之時，此心便是圓融清凈寶覺，以此妙心念彼阿彌，則彼三身何身不念？求彼四土，何土不生？但隨功行淺深，品位高下耳。
六、境觀相吞門
十六等諸境、事理兩種觀，彼此互相吞，如因陀羅網。
論曰：
境觀相吞者，正由事事無礙也。事事所以無礙者，所謂有本者如是也。蓋由法界圓融不思議體作我一念之心，亦復舉體作生、作佛、作依、作正。既皆全體而作，有何一法不即法界？故曰：「一塵法界不小，剎海法界不大，多亦法界，少亦法界。」是以西方十六諸境、吾心事理二觀，一一無非法界全體。如帝釋宮中因陀羅網，雖彼此各是一珠，而影入眾珠；雖影入眾珠，而東西照用有別。境觀亦然，以境為事，則觀為理，理能包事，是為以觀吞境。以觀為事，則境為理，理能包事，是為以境吞觀。或一為事，余為理，或一為理，余為事，彼此互各相吞，故如因陀羅網。若然者，當我作觀時，則西方依正已在我觀之內，我今身心已在依正之中，了此而求生安養，可謂雁過長空，影沈寒水，雁絕遺蹤之意，水無留影之心。
七、
【現代漢語翻譯】 現代漢語譯本，全體即是法界（Dharmadhatu，宇宙萬法的總稱）。所以法智大師說：『法界的圓融不可思議之本體，構成我一念之心，也完全體現為眾生、佛、依報（佛所居住的國土）、正報（佛的身體和心識）。』如果這樣，其他的心念尚且如此，更何況是念佛的心呢！因此修行者唸佛的時候，這顆心就是圓融清凈的寶覺（珍貴的覺悟），用這種微妙的心念阿彌陀佛（Amitabha，西方極樂世界的佛），那麼阿彌陀佛的三身（法身、報身、應身）哪一身不在念呢？求生西方極樂世界的四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土），哪一土不能往生呢？只是隨著功德和修行的深淺，品位有高低罷了。
六、境觀相吞門
十六觀等各種境界，事觀和理觀兩種觀法，彼此互相吞沒，就像因陀羅網（Indra's net，帝釋天的宮殿上的珠網）一樣。
論曰：
境界和觀想互相吞沒，正是因為事事無礙的緣故。事事之所以無礙，是因為有根本的緣故。因為法界圓融不可思議的本體構成我一念之心，也完全體現為眾生、佛、依報、正報。既然都是全體而起作用，有什麼一法不就是法界呢？所以說：『一微塵的法界不小，剎海（無量佛土）的法界不大，多也是法界，少也是法界。』因此，西方極樂世界的十六種境界、我的心念中的事觀和理觀，沒有一樣不是法界的全體。就像帝釋天宮中的因陀羅網，雖然彼此各是一顆珠子，而影子映入眾珠；雖然影子映入眾珠，而東西照耀的作用有區別。境界和觀想也是這樣，以境界為事，那麼觀想就是理，理能夠包含事，這就是用觀想吞沒境界。以觀想為事，那麼境界就是理，理能夠包含事，這就是用境界吞沒觀想。或者一個為事，其餘為理，或者一個為理，其餘為事，彼此互相吞沒，所以像因陀羅網。如果這樣，當我作觀想的時候，那麼西方極樂世界的依報和正報已經在我的觀想之內，我現在的身心已經在依報和正報之中，瞭解這個道理而求生安養（西方極樂世界），可以說是雁過長空，影子沉入寒水，雁絕無遺留的軌跡之意，水無留影之心。
七、
【English Translation】 English version, the entirety is the Dharmadhatu (the totality of all phenomena in the universe). Therefore, Great Master Fazhi said: 'The perfectly fused and inconceivable essence of the Dharmadhatu constitutes my single thought, and also fully manifests as sentient beings, Buddhas, the environment (the Buddha's dwelling land), and the physical and mental aspects of the Buddha.' If this is so, other thoughts are like this, let alone the thought of Buddha-recitation! Therefore, when a practitioner recites the Buddha's name, this mind is the perfectly fused, pure, and precious awareness (valuable enlightenment). Using this wonderful mind to recite Amitabha (the Buddha of the Western Pure Land), then which of Amitabha's three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) is not being recited? Seeking rebirth in the four lands (eternal light and tranquility land, the land of actual reward and adornment, the land of expedient remainder, the land of common dwelling of ordinary beings and sages) of the Western Pure Land, which land cannot be reached? It's just that the grades are high or low depending on the depth of merit and practice.
Six, The Gate of Mutual Engulfment of Realm and Contemplation
The sixteen contemplations and various realms, the two types of contemplation—contemplation of phenomena and contemplation of principle—engulf each other, like Indra's net (the jeweled net in Indra's palace).
Treatise says:
The mutual engulfment of realm and contemplation is precisely because of the unobstructedness of all phenomena. The reason why all phenomena are unobstructed is because there is a fundamental basis. Because the perfectly fused and inconceivable essence of the Dharmadhatu constitutes my single thought, and also fully manifests as sentient beings, Buddhas, the environment, and the physical and mental aspects of the Buddha. Since all are functioning as a whole, what single phenomenon is not the Dharmadhatu? Therefore, it is said: 'A single dust particle's Dharmadhatu is not small, a sea of Buddha-lands' Dharmadhatu is not large, much is also the Dharmadhatu, little is also the Dharmadhatu.' Therefore, the sixteen realms of the Western Pure Land, and my mind's contemplation of phenomena and contemplation of principle, none of them are not the entirety of the Dharmadhatu. Like Indra's net in the palace of the Lord of Gods, although each is a single jewel, the reflections enter all the jewels; although the reflections enter all the jewels, the functions of illuminating east and west are different. Realm and contemplation are also like this. Taking realm as phenomena, then contemplation is principle; principle can encompass phenomena, this is using contemplation to engulf realm. Taking contemplation as phenomena, then realm is principle; principle can encompass phenomena, this is using realm to engulf contemplation. Or one is phenomena, the rest are principle, or one is principle, the rest are phenomena, they engulf each other mutually, therefore like Indra's net. If this is so, when I contemplate, then the environment and the physical and mental aspects of the Western Pure Land are already within my contemplation, my present body and mind are already within the environment and the physical and mental aspects. Understanding this principle and seeking rebirth in Sukhavati (the Western Pure Land), it can be said to be like a goose flying across the long sky, its shadow sinking into the cold water, the goose leaving no trace, and the water having no intention of retaining the shadow.
Seven,
三觀法爾門
能觀為三觀，所觀即三諦，全性以起修，故稱為法爾。
論曰：
三諦者，真、俗、中也；三觀者，空、假、中也。忘情絕解莫尚乎真，隨緣應用莫尚乎俗，融通空有莫尚乎中。虛靈不昧，此吾心自空者也。物來斯應，此吾心自有者也。空有相即，此吾心自中者也。此性也，非修也；三諦也，非三觀也。修之者，稱性照了也。故體達此心，空洞無物，謂之空；照了此性，具足萬法，謂之假；融通二邊，不一不異，謂之中。然則即虛靈而應物也，即應物而虛靈也。空即假、中也，假即空、中也，中即空、假也，是稱性而修也，絕待而照也，不思議之三觀也。首楞大定之司南也，此橫論也如此。若豎論者，或以吾心虛靈者為空，以所觀萬物者為假，以心境不二者為中。物，吾心之物也，何假而不空；心，萬物之心也，何空而不假；即心即物，即物即心，何中而不空、假。是以觀極樂依正者，以吾心一觀之三觀，照彼一境之三諦，無不可者。以吾三觀之一心，照彼三諦之一境，亦無不可者。虎溪大師云：「境為妙假觀為空，境觀雙忘即是中，忘照何嘗有先後，一心融絕了無蹤。」尚何三觀之不法爾乎！
八、感應任運門
我心感諸佛，彌陀即懸應，天性自相關，如磁石吸針。
【現代漢語翻譯】 現代漢語譯本 三觀法爾門
能觀之智為三觀（空觀、假觀、中觀），所觀之境為三諦（真諦、俗諦、中諦），完全依本性而起修，所以稱為法爾（本然如此）。
論曰：
三諦是指真諦、俗諦、中諦；三觀是指空觀、假觀、中觀。忘卻情感，斷絕理解，沒有比真諦更高的；隨順因緣，應用萬法，沒有比俗諦更高的；融通空與有，沒有比中諦更高的。虛靈而不昏昧，這是我們心性本自空寂；事物來臨便能應答，這是我們心性本自有用；空與有相互即是，這是我們心性本自中道。這是本性，不是修來的；這是三諦，不是三觀。修習三觀，就是依本性而照見明瞭。所以，體會到這顆心，空洞而無一物，就叫做空；照見明瞭這顆心性，具足一切萬法，就叫做假；融通空與有兩邊，不一也不異，就叫做中。這樣，就是既虛靈又能應物，既能應物又自虛靈。空即是假、即是中，假即是空、即是中，中即是空、即是假，這就是依本性而修，絕待而照，不可思議的三觀。是首楞嚴大定的指南，這是橫向來說的。如果豎向來說，或者認為我們心性的虛靈是空，所觀的萬物是假，心境不二是中。物，是我們心所顯現的物，為何假而不空；心，是萬物所顯現的心，為何空而不假；即心即物，即物即心，為何中而不空、假。因此，觀想極樂世界的依報和正報，用我們一心所具的三觀，照見極樂世界一境所具的三諦，沒有不可以的。用我們的三觀一心，照見極樂世界三諦一境，也沒有不可以的。虎溪大師說：『境為妙假觀為空，境觀雙忘即是中，忘照何嘗有先後，一心融絕了無蹤。』又有什麼三觀不是本然如此的呢！
八、感應任運門
我心感應諸佛，阿彌陀佛（Amitabha）立即垂應，天性自然相關聯，就像磁石吸引鐵針。
【English Translation】 English version The Dharma Gate of the Three Contemplations by Nature
That which is capable of contemplating is the Three Contemplations (emptiness, provisional existence, and the Middle Way); that which is contemplated is the Three Truths (truth of emptiness, truth of conventional existence, and the truth of the Middle Way). Cultivation arises entirely from inherent nature, hence it is called 'Dharma by Nature'.
Treatise says:
The Three Truths are the Truth of Emptiness, the Truth of Conventional Existence, and the Truth of the Middle Way; the Three Contemplations are the Contemplation of Emptiness, the Contemplation of Provisional Existence, and the Contemplation of the Middle Way. Forgetting emotions and severing understanding, nothing surpasses the Truth of Emptiness; according with conditions and applying all dharmas, nothing surpasses the Truth of Conventional Existence; harmonizing emptiness and existence, nothing surpasses the Truth of the Middle Way. Being vacuous and luminous without obscurity, this is our mind's inherent emptiness. Responding when things come, this is our mind's inherent existence. Emptiness and existence being mutually identical, this is our mind's inherent Middle Way. This is nature, not cultivation; these are the Three Truths, not the Three Contemplations. Cultivating them means illuminating and understanding according to nature. Therefore, realizing this mind as empty and devoid of things is called emptiness; illuminating and understanding this nature as complete with all dharmas is called provisional existence; harmonizing the two extremes, neither one nor different, is called the Middle Way. Thus, it is both vacuous and luminous while responding to things, and responding to things while being vacuous and luminous. Emptiness is identical to provisional existence and the Middle Way; provisional existence is identical to emptiness and the Middle Way; the Middle Way is identical to emptiness and provisional existence. This is cultivating according to nature, illuminating without dependence, the inconceivable Three Contemplations. It is the compass of the Shurangama Samadhi (Śūraṅgama Samādhi), this is the horizontal explanation. If explained vertically, one might consider our mind's vacuous luminosity as emptiness, the myriad things contemplated as provisional existence, and the non-duality of mind and environment as the Middle Way. Things are things of our mind, why are they provisionally existent and not empty? Mind is the mind of all things, why is it empty and not provisionally existent? Mind is identical to things, things are identical to mind, why is the Middle Way not empty and provisionally existent? Therefore, when contemplating the adornments and rewards of Sukhavati (Sukhāvatī), using our one mind's Three Contemplations to illuminate the Three Truths of that one realm, there is nothing that is not possible. Using our one mind of the Three Contemplations to illuminate the one realm of the Three Truths, there is also nothing that is not possible. Master Huixi (Tiger Creek) said: 'The realm is wondrous provisional existence, contemplation is emptiness, when both realm and contemplation are forgotten, that is the Middle Way. Forgetting and illuminating, how can there be a before and after? The one mind is harmonized and extinguished without a trace.' What Three Contemplations are not Dharma by Nature!
- The Dharma Gate of Spontaneous Response
My mind resonates with all Buddhas, Amitabha (Amitābha) immediately responds, our inherent natures are naturally interconnected, like a magnet attracting a needle.
論曰：
諸佛眾生同一覺源，迷悟雖殊，理常平等。故曰：「諸佛是眾生心內諸佛，眾生是諸佛心內眾生。」跡此而言，則諸佛眾生心精，無時而不通㳷，但諸佛無時不欲度生，眾生唸唸與之迷背。故勢至菩薩云：「一人專憶，一人專忘，若逢不逢，若見非見。子若憶母，如母憶時，母子歷生，不相違遠。若眾生心憶佛、唸佛，現前當來必定見佛，去佛不遠。」正由一理平等、天性相關故，得任運拔苦與樂。況無量壽佛因中所發四十八愿，誓取極樂攝受有情，今道果久成，僧那久滿！故凡百眾生弗憂佛不來應，但當深信、憶念、發願愿生西方，如磁石與針任運吸取。然磁能吸鐵，不能吸銅，針能合磁，不能合玉，譬猶佛能度有緣，不能度無緣。眾生易感彌陀，不易感諸佛，豈非生佛誓願相關者乎？是以求生凈土者，信、愿、行缺一不可。
九、彼此恒一門
若人臨終時，能不失正念，或見光、見華，已受寶池生。
論曰：
《往生傳》曰：「張抗仕石晉，為翰林學士，課大悲咒十萬遍，愿生西方。一日寢疾，唯唸佛號，忽謂家人曰：『西方凈土只在堂屋西邊，阿彌陀佛坐蓮華上，見翁兒在蓮華池金沙地上禮拜嬉戲。』良久唸佛而化。翁兒，抗之孫也。所以爾者，蓋西方極樂世界
【現代漢語翻譯】 現代漢語譯本： 論曰： 諸佛和眾生本自同一覺悟之源，雖然迷和悟有所不同，但其理體常是平等無二的。所以說：『諸佛是眾生心內的諸佛，眾生是諸佛心內的眾生。』由此看來，諸佛和眾生的心精妙之處，無時無刻不在互相溝通，只是諸佛無時無刻不想要度化眾生，而眾生卻唸唸與佛背道而馳。所以勢至菩薩說：『一人專心憶念，一人專心遺忘，這樣即使相逢也如同不逢，即使相見也如同不見。子女如果憶念母親，如同母親憶念子女一樣，母子生生世世，都不會互相違背遠離。如果眾生心憶佛、唸佛，現在和將來必定能見到佛，離佛不遠。』正是由於一理平等、天性相關的緣故，才能自然地拔除眾生的痛苦，給予眾生快樂。更何況無量壽佛（Amitabha，阿彌陀佛）在因地中所發的四十八大愿，誓願要攝取極樂世界（Sukhavati）來接引救度一切有情眾生，如今他的道果早已成就，所發的誓願也早已圓滿！所以一切眾生不必擔憂佛不來應，只要深信、憶念、發願往生西方極樂世界，就如同磁石與鐵針自然地相互吸引一樣。然而磁石只能吸引鐵，不能吸引銅，鐵針只能與磁石相合，不能與玉相合，這譬如佛只能度化有緣之人，不能度化無緣之人。眾生容易感應到彌陀佛（Amitabha），卻不容易感應到其他諸佛，這難道不是因為眾生與彌陀佛的誓願相互關聯的緣故嗎？因此，求生凈土的人，信、愿、行三者缺一不可。 九、彼此恒一門 如果有人臨終時，能夠不失去正念，或者見到光明、見到蓮華，就已經在寶池中化生了。 論曰： 《往生傳》中記載：『張抗在石晉做官，擔任翰林學士，持誦大悲咒十萬遍，發願往生西方極樂世界。有一天他生病了，只是唸誦佛號，忽然對家人說：『西方凈土就在堂屋西邊，阿彌陀佛（Amitabha）坐在蓮華上，看見我的孫子翁兒在蓮華池的金沙地上禮拜嬉戲。』過了一會兒，唸佛往生了。翁兒是張抗的孫子。』之所以會這樣，是因為西方極樂世界（Sukhavati）
【English Translation】 English version: Treatise: All Buddhas and sentient beings share the same source of enlightenment. Although delusion and awakening differ, the principle remains eternally equal. Hence it is said: 'The Buddhas are the Buddhas within the minds of sentient beings, and sentient beings are the sentient beings within the minds of the Buddhas.' From this perspective, the essence of the minds of Buddhas and sentient beings is constantly interconnected, but Buddhas always desire to liberate sentient beings, while sentient beings are constantly turning away from them. Therefore, Bodhisattva Mahasthamaprapta (勢至菩薩) said: 'One person remembers intently, while another forgets completely. Thus, even if they meet, it is as if they do not meet; even if they see, it is as if they do not see. If a child remembers its mother, just as the mother remembers the child, mother and child, through lifetimes, will not be separated far apart. If sentient beings remember the Buddha and recite the Buddha's name, they will certainly see the Buddha in the present and in the future, and will not be far from the Buddha.' It is precisely because of the equality of the one principle and the interconnectedness of inherent nature that one can naturally remove suffering and give joy. Moreover, Amitabha Buddha's (無量壽佛) forty-eight vows made in his causal stage were a pledge to take the Land of Ultimate Bliss (極樂) to receive and deliver sentient beings. Now, the fruit of his path has long been accomplished, and his vows have long been fulfilled! Therefore, all sentient beings need not worry that the Buddha will not come to respond; they should only deeply believe, remember, and vow to be reborn in the Western Pure Land, just as a magnet and a needle naturally attract each other. However, a magnet can attract iron but not copper, and a needle can join with a magnet but not with jade. This is like the Buddha being able to liberate those with affinity but not those without affinity. Sentient beings easily connect with Amitabha (彌陀), but not easily with other Buddhas. Is this not because the vows of sentient beings and the Buddha are interconnected? Therefore, for those seeking rebirth in the Pure Land, faith, vow, and practice are all indispensable. 9. The Gate of Constant Oneness Between Self and Other If a person, at the time of death, can maintain right mindfulness, or see light, or see flowers, they have already been born in the jeweled pond. Treatise: The 'Biographies of Rebirth' states: 'Zhang Kang served in the Later Jin Dynasty as a Hanlin Academician, reciting the Great Compassion Mantra one hundred thousand times, vowing to be reborn in the Western Pure Land. One day, he fell ill and only recited the Buddha's name. Suddenly, he said to his family: 'The Western Pure Land (西方淨土) is just to the west of the hall. Amitabha Buddha (阿彌陀佛) is sitting on a lotus flower, and I see my grandson, Weng'er, bowing and playing on the golden sand ground of the lotus pond.' After a while, he passed away while reciting the Buddha's name. Weng'er was Zhang Kang's grandson.' The reason for this is that the Western Land of Ultimate Bliss (Sukhavati)
乃吾心之一土耳，娑婆世界亦吾心之一土耳。約土而言，有十萬億彼此之異；約心而觀，原無遠近。但眾生自受生已來，為五陰區局真性，不契心源。唸佛之人果報成熟，將舍現陰趣生陰時，凈土蓮華忽然在前，唯心境界，非有去來彼此之相。故《楞嚴經》云：『臨命終時，未舍暖觸，一生善惡俱時頓現，純想即飛，必生天上。』若飛心中兼福、兼慧及與凈愿，自然心開見十方佛，一切凈土隨愿往生。法智大師云：『須知垂終自見坐金蓮，身已是彼國生陰』，亦此意也。」
十、現未互在門
行者今唸佛，功德不唐捐，因中已有果，如蓮華開敷。
論曰：
圓頓教人，頓悟心性，無修而修，修彼樂邦。性中所具極樂，由修顯發。而此心性豎貫三際，橫裹十虛，佛法、生法、正法、依法、因法、果法一念圓成。是以唸佛之人名為全性起修、全修在性。全性起修雖名為因，全修在性因中有果，以所具因法與所具果法同居一性，心性融通無法不攝，故如蓮花開敷，花中有果，況此心常住，無生滅去來！即今唸佛之心，便是當來華池受生時。故說初發心人，極樂寶池已萌蓮種，若精進不退，日益生長，華漸開敷，隨其功德大小煒燁；其或懈退悔雜，日漸憔悴，若能自新，華復鮮麗；其或不然，芽焦種
【現代漢語翻譯】 現代漢語譯本： 『這不過是我心中一粒塵土罷了，娑婆世界（Saha World，指我們所居住的這個充滿煩惱的世界）也不過是我心中的一粒塵土。如果從塵土的角度來說，有十萬億彼此的差異；如果從心的角度來看，原本沒有遠近之分。只是眾生自從受生以來，被五陰（Skandhas，色、受、想、行、識五種構成要素）所侷限，真正的本性無法與心源相契合。唸佛的人如果果報成熟，將要捨棄現在的五陰，進入下一個生命階段時，凈土（Pure Land，阿彌陀佛所居住的清凈世界）的蓮花會忽然出現在眼前，這完全是唯心的境界，並非真的有來去彼此的相狀。所以《楞嚴經》（Śūraṅgama Sūtra）說：『臨命終時，還沒有失去溫暖的觸覺，一生所做的善事惡事同時全部顯現，如果只有純粹的意念，就會飛昇，必定會生到天上。』如果在飛昇的意念中兼具福德、智慧以及清凈的願望，自然會心開眼見十方諸佛，一切凈土都可以隨愿往生。法智大師說：『要知道臨終時自己會看見坐在金蓮上，身體已經是彼國受生之陰』，也是這個意思。』
十、現未互在門
修行者現在念佛，功德不會白費，因中已經有果，就像蓮花開放一樣。
論曰：
圓頓教法教導人們，頓悟心性，無修而修，修往極樂世界。自性中所具有的極樂，通過修行而顯發。而這心性豎向貫穿過去、現在、未來三世，橫向包裹十方虛空，佛法（Buddha Dharma，佛陀的教法）、生法、正法、依法、因法、果法在一念之間圓滿成就。因此唸佛的人被稱為全性起修、全修在性。全性起修雖然名為因，全修在性因中就有果，因為所具有的因法與所具有的果法同居於一個自性之中，心性融通，沒有什麼是不能包含的，所以就像蓮花開放，花中有果一樣，更何況這顆心是常住的，沒有生滅去來！現在念佛的這顆心，就是將來在華池受生的時候。所以說初發心的人，在極樂世界的寶池中已經萌生了蓮花的種子，如果精進不退，日益生長，蓮花會逐漸開放，隨著功德的大小而光彩照人；如果懈怠退縮，心懷雜念，就會日漸憔悴，如果能夠改過自新，蓮花又會恢復鮮艷美麗；如果不能改過自新，蓮花的芽就會焦枯，種子也會壞掉。
【English Translation】 English version: 'This is but a speck of dust in my mind, and the Saha World (Saha World, referring to the world we live in, full of troubles) is also but a speck of dust in my mind. If viewed from the perspective of dust, there are hundreds of trillions of differences between them; if viewed from the perspective of the mind, there is originally no distance. It is just that since sentient beings have been born, they have been confined by the five Skandhas (Skandhas, the five aggregates of form, feeling, perception, volition, and consciousness), and their true nature cannot be in harmony with the source of the mind. If the karmic reward of a person who recites the Buddha's name matures, and they are about to abandon their present Skandhas and enter the next stage of life, a lotus flower in the Pure Land (Pure Land, the pure world where Amitabha Buddha resides) will suddenly appear before their eyes. This is entirely a realm of the mind, and there is no real appearance of coming and going. Therefore, the Śūraṅgama Sūtra (Śūraṅgama Sūtra) says: 'At the time of death, before the warmth of touch is lost, all the good and evil deeds of a lifetime appear simultaneously. If there is only pure thought, one will ascend and will surely be born in the heavens.' If in the thought of ascending there is also merit, wisdom, and pure vows, one will naturally open one's mind and see the Buddhas of the ten directions, and one can be reborn in any Pure Land according to one's vows. Master Fazhi said: 'Know that at the time of death, you will see yourself sitting on a golden lotus, and your body is already in the Skandhas of birth in that country,' which is also what this means.'
X. The Gate of Mutual Existence of Present and Future
The practitioner now recites the Buddha's name, and the merit is not in vain. The fruit is already in the cause, like a lotus flower blooming.
Treatise says:
The sudden teaching of the perfect teaching instructs people to suddenly awaken to the nature of the mind, to cultivate without cultivation, and to cultivate towards the Land of Bliss. The Bliss inherent in the nature is manifested through cultivation. And this nature of the mind vertically penetrates the three periods of past, present, and future, and horizontally encompasses the ten directions of space. The Buddha Dharma (Buddha Dharma, the teachings of the Buddha), the Dharma of life, the Right Dharma, the Dharma of reliance, the Dharma of cause, and the Dharma of effect are all perfectly accomplished in one thought. Therefore, the person who recites the Buddha's name is called 'fully utilizing the nature to cultivate' and 'fully cultivating within the nature.' Although 'fully utilizing the nature to cultivate' is called the cause, 'fully cultivating within the nature' has the fruit within the cause, because the inherent Dharma of cause and the inherent Dharma of effect reside in the same nature. The nature of the mind is all-encompassing, and there is nothing that it cannot contain. Therefore, it is like a lotus flower blooming, with the fruit within the flower. Moreover, this mind is constant, without birth, death, coming, or going! The mind that is now reciting the Buddha's name is the time when one will be born in the lotus pond in the future. Therefore, it is said that for the person who first aspires, the seed of the lotus has already sprouted in the treasure pond of the Land of Bliss. If one is diligent and does not retreat, it will grow day by day, and the flower will gradually bloom, shining brightly according to the size of one's merit. If one is lazy and retreats, harboring mixed thoughts, it will gradually wither. If one can reform oneself, the flower will regain its freshness and beauty. If one cannot reform oneself, the sprout of the lotus will wither and the seed will be destroyed.
敗。且此蓮華，人誰種植？現未互在，斯言有歸也。
凈土生無生論
【現代漢語翻譯】 現代漢語譯本： 敗壞。而且這蓮花，是誰種植的呢？現在、未來互相依存，這些話最終要歸向何處呢？
出自《凈土生無生論》
【English Translation】 English version: Decay. Moreover, this lotus flower, who planted it? The present and the future are interdependent; where do these words ultimately lead?
From 'Treatise on Birthlessness in the Pure Land'