X61n1167_凈土生無生論注

卍新續藏第 61 冊 No. 1167 凈土生無生論注

No. 1167-A 凈土生無生論注序

生無生論者　有門大師興無緣慈借虛空舌為往生居士之所說也如風鼓橐不日而成義立十門理融一念指漚示海生即無生即性明心佛非他佛真可謂善明佛智者矣居士作序鋟梓流通海內緇素莫不家傳戶習以為往生左券焉(寂)慮科文異帙不便披尋頃因會次謬注數言聊資初學一往而視似乎虛尚多駢然所引悉經疏成言未嘗妄加己意倘不以蛇足見鄙未必不為斯文之一助也。

萬曆壬子秋七月僧自恣日浮石門人正寂和南序

No. 1167

凈土生無生論注(併科)

凈土生無生論

幽溪沙門　傳燈　撰

浮石門人　正寂　注

△大科分二初題目次正文今初

題云凈土生無生論者天臺智者大師凡釋經題皆立五重玄義所謂名體宗用教相是也今例釋之為五謂理行單法為名一真法界為體圓融妙觀為宗斷疑生信為用無上醍醐為教相初理行單法為名者無生屬理生即是行而言單法者以凈土等乃七種之一非譬非人非復非具故言單法也若約教等八法釋之者名雖具四義則俱含凈土屬果生即屬行無生屬理論即屬教此之四法若順論之即所謂果由行成行依理髮理藉教明返而言之亦

【現代漢語翻譯】現代漢語譯本卍新續藏第 61 冊 No. 1167 凈土生無生論注

No. 1167-A 凈土生無生論注序

《生無生論》是，有門大師發揚無緣大慈，借用虛空的舌頭，為往生居士所說的。如同風箱鼓風，不用多久就完成了。義理確立了十個方面，道理融合於一念之中，指著水泡來顯示大海。生就是無生，就是自性光明。心佛不是其他的佛。這真可以說是善於明白佛的智慧的人啊！居士為此作序，雕版印刷流通於海內，出家在家的人沒有不家家戶戶傳抄學習，把它作為往生的憑證的。（正寂）考慮到科文和經文不在同一本書上，不方便查閱，近來因為法會的緣故，冒昧地註釋了幾句，姑且幫助初學者。粗略地一看，似乎空洞繁瑣，然而所引用的都是經書和疏鈔中的成語，未曾隨意新增自己的意思。如果大家不嫌棄我畫蛇添足，或許也能對這部著作有所幫助。

萬曆壬子年秋七月僧人自恣日，浮石門人正寂合南序。

No. 1167

凈土生無生論注（併科）

凈土生無生論

幽溪沙門傳燈撰

浮石門人正寂注

△大科分為二：首先是題目，其次是正文。現在先說題目。

題目說《凈土生無生論》，天臺智者大師凡是解釋經題，都立五重玄義，就是所謂的名、體、宗、用、教相。現在仿照這個例子來解釋這五個方面：理行單法為名，一真法界為體，圓融妙觀為宗，斷疑生信為用，無上醍醐為教相。首先說理行單法為名，無生屬於理，生就是行，說單法，是因為凈土等是七種單法之一，不是譬喻，不是人，不是既是譬喻又是人，不是既有譬喻又有人，所以說是單法。如果按照教等八法來解釋，名稱雖然具備四種含義，但都包含凈土屬於果，生就屬於行，無生屬於理論，也就是屬於教。這四種法，如果順著論述，就是所謂的果由行成，行依理髮，理藉教明；反過來說，也

【English Translation】 English version Supplementary Volume 61, No. 1167, Annotations on the Treatise on Birth and Non-Birth in the Pure Land

No. 1167-A Preface to the Annotations on the Treatise on Birth and Non-Birth in the Pure Land

The 'Treatise on Birth and Non-Birth' was spoken by Great Master Youmen, who promoted unconditioned compassion, borrowing the tongue of emptiness for the lay practitioners seeking rebirth [in the Pure Land]. It is like a bellows being blown; it was completed in no time. The meaning establishes ten aspects, and the principles merge into a single thought, pointing to a bubble to reveal the ocean. Birth is non-birth, which is the luminosity of one's nature. The mind-Buddha is not another Buddha. It can truly be said that he is one who is good at understanding the wisdom of the Buddha! The lay practitioner wrote a preface for it, and it was printed and circulated throughout the country. Both monastics and laypeople all copied and studied it in their homes, regarding it as a guarantee for rebirth [in the Pure Land]. (Zhengji) Considering that the outline and the text are not in the same volume, making it inconvenient to look up, recently, due to the occasion of a Dharma assembly, I presumptuously annotated a few sentences, tentatively to assist beginners. At a glance, it may seem empty and verbose, but all the quotations are established sayings from sutras and commentaries, and I have never arbitrarily added my own ideas. If people do not despise my superfluous addition, it may not be unhelpful to this work.

In the autumn of the Renzi year of the Wanli era, on the day of the monks' self-admonishment in the seventh month, [written by] Zhengji of Fushi Mountain, with palms together.

No. 1167

Annotations on the Treatise on Birth and Non-Birth in the Pure Land (with Outline)

The Treatise on Birth and Non-Birth in the Pure Land

Composed by Shramana Chuandeng of Youxi

Annotated by Zhengji of Fushi Mountain

△ The main outline is divided into two parts: first, the title; second, the main text. Now, let's begin with the title.

The title says 'Treatise on Birth and Non-Birth in the Pure Land'. Whenever the Tiantai Master Zhiyi explains a sutra title, he establishes five profound meanings, which are the so-called name, substance, essence, function, and teaching character. Now, let's follow this example to explain these five aspects: principle, practice, and singular Dharma as the name; the One True Dharma Realm as the substance; perfect and harmonious wonderful contemplation as the essence; severing doubts and generating faith as the function; and unsurpassed nectar as the teaching character. First, regarding principle, practice, and singular Dharma as the name, 'non-birth' belongs to principle, and 'birth' is practice. Saying 'singular Dharma' is because the Pure Land, etc., is one of the seven singular Dharmas; it is not a metaphor, not a person, not both a metaphor and a person, and not having both a metaphor and a person, so it is called singular Dharma. If explained according to the eight Dharmas of teaching, etc., although the name possesses four meanings, they all contain the Pure Land belonging to the result, 'birth' belonging to practice, and 'non-birth' belonging to theory, which is also belonging to teaching. These four Dharmas, if discussed in order, are the so-called result being achieved through practice, practice relying on principle to arise, and principle relying on teaching to be clarified; conversely, also

可謂藉教顯理從理起行由行證果隨意釋之無不可者然而克果由因行憑智導智斷必俱位依行歷即攝餘四八法具矣又無生約理而論言乎其體也生者從行得名言乎其宗也凈土從果受稱言乎其用也名則總上三章論即屬乎教相五章備矣又無生本乎一性性本無生即法身德也生則全性起修修還照性即般若德也凈土則修性冥妙生即無生即解脫德也此之三法派之彌合即之常分以法身言之生即無生也凈土亦無生也以般若言之凈土生也無生而生也以解脫言之生亦凈土也無生亦凈土也其圓妙若此釋名竟二一真法界為體三圓融妙觀為宗四斷疑生信為用者釋此三章有通有別通而言之此論十門俱名俱體即宗即用雖曰殊名理無二致所契為體能契為宗道前自行為因果后化他成用入文自見未暇委明雖是歷別為言亦乃初中后善今派十門以為三分初四為體中三為宗后三為用故云初中后善也體名一真法界者非諸名一無妄曰真法具三千界含百界以百界三千之法當體微妙寂絕故強目之曰一真亦諸法實相之異名也即實相是身土緣起故曰不變隨緣即身土緣起是實相故云隨緣不變若心若土全體即真故云相即若佛若生無非法界故云不二以初四門屬一真法界為體不亦宜乎宗名圓融妙觀者圓則千如炳見萬法齊彰融則剎剎交通塵塵互入妙則絕思絕議離即離非以法界爲念則唸唸彌陀圓斯

【現代漢語翻譯】現代漢語譯本：可以說，憑藉教義來彰顯真理，從真理出發而開始修行，通過修行來證得最終的果位，隨意解釋，沒有不合適的。然而，證得果位依賴於最初的因，修行依靠智慧的引導，智慧和決斷必須同時具備，所處的地位依賴於修行的歷程，這樣就包含了其餘的四種和八種方法。此外，『無生』是從理的層面來討論的，說的是它的本體；『生』是從修行的角度來命名，說的是它的宗旨；『凈土』是從果位的角度來接受稱謂，說的是它的作用。名稱上總括了以上三章的內容，從理論上來說就屬於教相，五章的內容就完備了。而且，『無生』本源於唯一的真如自性，真如自性本就是『無生』，這就是法身德；『生』則是全部的自性發起修行，修行又反過來照亮自性，這就是般若德；『凈土』則是修行與自性融合的微妙境界，『生』即是『無生』，也就是解脫德。這三種法門分流之後又匯合，也就是常、樂、我、凈四德。從法身來說，『生』即是『無生』，『凈土』也是『無生』；從般若來說，『凈土』是『生』，是『無生』而『生』；從解脫來說，『生』也是『凈土』，『無生』也是『凈土』，它的圓滿玄妙就是這樣。釋名完畢。二、以一真法界（Ekayana Dharmadhatu，指統一的、真實的宇宙）為體，三、以圓融妙觀（perfect and harmonious contemplation，指一種完美的冥想方式）為宗，四、以斷疑生信為用。解釋這三章，有共通之處，也有區別。共通之處在於，這部論著的十個法門，都可以稱為體，都可以稱為宗，也都可以稱為用。雖然名稱不同，但道理沒有兩樣。所契合的就是體，能契合的就是宗，證道之前的自利行為是因，證果之後教化他人是作用，進入經文自然可以明白，沒有時間詳細說明。雖然是分別敘述，但也都是初善、中善、后善。現在將這十個法門分為三部分，前四個是體，中間三個是宗，后三個是用，所以說是初善、中善、后善。體名為一真法界，不是說諸法唯一，沒有虛妄才叫做『真』。法界具備三千世界，包含百界，以百界三千的諸法，當體就是微妙寂靜，所以勉強稱之為『一真』，也是諸法實相（Dharmata，指事物本來的面目）的別名。即實相就是身土（Buddha-land，佛所居住的國土）的緣起，所以說『不變隨緣』，即身土的緣起就是實相，所以說『隨緣不變』。無論是心還是土，全體就是真如，所以說『相即』。無論是佛還是眾生，沒有不是法界的，所以說『不二』。用前四個法門歸屬於一真法界作為體，不也是很合適的嗎？宗名為圓融妙觀，圓滿就是千如（thousand suchness，指事物的所有可能性）顯現，萬法齊備彰顯；圓融就是剎土與剎土之間互相交通，微塵與微塵之間互相進入；玄妙就是斷絕思慮，超越議論，遠離『是』與『非』。以法界爲念，那麼唸唸都是彌陀（Amitabha，阿彌陀佛），圓滿地

【English Translation】 English version: It can be said that one can reveal the truth through teachings, start practicing from the truth, and attain the ultimate fruition through practice. Interpreting it at will, there is nothing inappropriate. However, attaining fruition depends on the initial cause, and practice relies on the guidance of wisdom. Wisdom and decisiveness must be present simultaneously. The position one occupies depends on the course of practice, thus encompassing the remaining four and eight methods. Furthermore, 'no-birth' (anutpāda) is discussed from the perspective of principle, referring to its essence; 'birth' is named from the perspective of practice, referring to its purpose; 'Pure Land' (Sukhavati) receives its designation from the perspective of fruition, referring to its function. The name encompasses the content of the above three chapters, and theoretically belongs to the teachings, completing the content of the five chapters. Moreover, 'no-birth' originates from the one true nature, and the true nature is inherently 'no-birth,' which is the Dharma-body virtue (Dharmakaya); 'birth' is the entire nature initiating practice, and practice in turn illuminates the nature, which is the Prajna virtue (wisdom); 'Pure Land' is the subtle state of practice merging with nature, 'birth' is 'no-birth,' which is the liberation virtue (vimukti). These three Dharma-gates, after diverging, converge again, which is the four virtues of permanence, bliss, self, and purity. From the perspective of the Dharma-body, 'birth' is 'no-birth,' and 'Pure Land' is also 'no-birth'; from the perspective of Prajna, 'Pure Land' is 'birth,' it is 'no-birth' yet 'birth'; from the perspective of liberation, 'birth' is also 'Pure Land,' and 'no-birth' is also 'Pure Land.' Its perfect subtlety is like this. The explanation of names is complete. 2. Taking the Ekayana Dharmadhatu (the unified, true universe) as the substance, 3. Taking the perfect and harmonious contemplation as the doctrine, 4. Taking the cutting off of doubts and generating faith as the function. Explaining these three chapters, there are commonalities and differences. The commonality lies in that the ten Dharma-gates of this treatise can all be called the substance, can all be called the doctrine, and can all be called the function. Although the names are different, the principles are not different. What is in accordance with is the substance, what can be in accordance with is the doctrine, the self-benefiting behavior before enlightenment is the cause, and teaching others after enlightenment is the function. Entering the text, one can naturally understand, and there is no time to explain in detail. Although they are described separately, they are all good in the beginning, good in the middle, and good in the end. Now, these ten Dharma-gates are divided into three parts, the first four are the substance, the middle three are the doctrine, and the last three are the function, so it is said to be good in the beginning, good in the middle, and good in the end. The name of the substance is the Ekayana Dharmadhatu, not saying that all dharmas are one, and only when there is no falsehood is it called 'true.' The Dharmadhatu possesses three thousand worlds, containing a hundred realms. With the dharmas of the three thousand in a hundred realms, the substance is subtle and tranquil, so it is reluctantly called 'one true,' and it is also another name for the Dharmata (the true nature of things). That is, Dharmata is the arising of the body and land (Buddha-land) by dependent origination, so it is said 'unchanging with conditions,' that is, the arising of the body and land by dependent origination is Dharmata, so it is said 'changing with conditions.' Whether it is the mind or the land, the whole is Suchness, so it is said 'interpenetration.' Whether it is the Buddha or sentient beings, there is none that is not the Dharmadhatu, so it is said 'non-duality.' Using the first four Dharma-gates to belong to the Ekayana Dharmadhatu as the substance, is it not also very appropriate? The name of the doctrine is perfect and harmonious contemplation, perfection is the manifestation of a thousand suchness, and all dharmas are complete and manifest; harmony is the mutual communication between Buddha-lands, and the mutual entry between dust motes; subtlety is the cutting off of thoughts, transcending discussion, and being far from 'is' and 'is not.' Taking the Dharmadhatu as the thought, then every thought is Amitabha (Amitabha Buddha), perfectly

圓矣以境觀相吞則心心極樂融斯融焉以三觀法爾則性德天然妙斯妙也以中三門屬圓融妙觀為宗不亦宜乎用名斷疑生信者疑為信障信乃道源信力未生疑根不斷疑則疑乎厭此欣彼信則信乎即土唯心言感應任運天性相關厭此欣彼之疑斷矣曰彼此恒一現未互在即土唯心之信生焉信生則頓證乎生即無生疑斷則直造乎斷無所斷以後三門屬斷疑生信為用不亦宜乎五無上醍醐為教相者此論唯明圓實具造俱時故得身土雙融果因一契所以屬味醍醐佛法之妙過此不知所裁故云無上也問凡判五味者乃大師約佛世以明論系人師所述去聖已遠那得強為配合乎答雖不預佛世五時一家教觀皆約法華開會而談不屬醍醐那云圓實問論中證義多引楞嚴以方等教屬味醍醐不太相違耶答方等中圓不異一實但有開廢之殊今取圓義以證圓文亦無不可故以無上醍醐為教相也問是則此土人師著述皆可以五重解釋耶答且如三千有門頌乃宋陳了翁所說吾祖柏松大師尚得以五重解釋此論遠祖龍樹北齊近宗智者法智以五重釋之復何嫌焉。

△次正文二初歸命述意三初稽首二寶三初兩土佛寶。

稽首能仁圓滿智　　無量壽覺大導師

稽者遲也留也謂以首叩地遲留少時而起表至敬也稽首二字冠下三寶能仁梵語具云釋迦牟尼此云能仁寂默謂以仁慈化物也圓滿智者智即覺義

【現代漢語翻譯】現代漢語譯本如果以境觀相吞的觀點來看，那麼每個念頭都達到極樂的境界，彼此融合。如果運用天臺宗的三觀（空觀、假觀、中觀）的法門，那麼本有的佛性自然而然地展現出它的妙用。以中道的三門（空門、有門、亦空亦有門）歸屬於圓融妙觀作為宗旨，不是很合適嗎？用『斷疑生信』來命名，是因為懷疑是信仰的障礙，而信仰是修道的根源。如果信力沒有生起，懷疑的根源就無法斷除。懷疑就會懷疑厭棄此岸而欣求彼岸，信仰就會信仰即此國土就是唯心所現。言語的感應是自然而然的，天性之間相互關聯。厭棄此岸而欣求彼岸的懷疑就斷除了。因此，彼此恒常為一，現在和未來互相存在，即此國土就是唯心所現的信念就產生了。信念產生，就能立即證得生即無生的境界；懷疑斷除，就能直接達到斷除一切所斷的境界。以後三門（無礙門、解脫門、方便門）歸屬於斷疑生信作為作用，不是很合適嗎？以『五無上醍醐』作為教相，是因為此論只闡明圓滿真實，具足創造，同時發生。因此，身和國土雙重融合，果和因完全一致，所以歸屬於味道最好的醍醐。佛法的奧妙超過了這些就不知道如何取捨了，所以說是無上。有人問：凡是判別五味（乳味、酪味、生酥味、熟酥味、醍醐味）的，都是天臺大師根據佛陀在世時的情況來闡明的。此論是人師所著，距離聖人已經很遙遠，怎麼能勉強地進行配合呢？回答說：雖然不是佛陀在世的五時判教，但天臺宗的教觀都是根據《法華經》的開顯和會歸來談論的，如果不屬於醍醐味，怎麼能說是圓滿真實呢？有人問：論中證明義理時，多次引用《楞嚴經》，而方等教屬於醍醐味，這不是很矛盾嗎？回答說：方等教中的圓融與一實相沒有區別，只是有開顯和廢止的區別。現在取其圓融的義理來證明圓融的文句，也沒有什麼不可以的，所以用無上醍醐作為教相。有人問：這樣說來，此土人師的著作都可以用五重玄義來解釋嗎？回答說：比如《三千有門頌》，是宋朝陳了翁所說，我們的祖師柏松大師尚且可以用五重玄義來解釋。此論遠祖是龍樹菩薩，北齊有慧思禪師，近代有智者大師和法智大師用五重玄義來解釋，又有什麼可嫌棄的呢？ △接下來是正文，分為兩部分，首先是歸命述意，分為三部分，首先是稽首二寶，分為三部分，首先是兩土佛寶。稽首能仁圓滿智，無量壽覺大導師稽，是遲緩、停留的意思，指用頭叩擊地面，遲緩停留片刻然後起身，表示極度的恭敬。稽首二字冠于下文的三寶之前。能仁，梵語具稱為釋迦牟尼（Sakyamuni），此譯為能仁寂默，指以仁慈教化眾生。圓滿智，智就是覺悟的意思。

【English Translation】 English version If viewed through the lens of 'interpenetration of realms' (境觀相吞), each thought reaches the state of ultimate bliss, merging with one another. If applying the Tiantai school's Threefold Contemplation (三觀) – emptiness (空觀), provisional existence (假觀), and the middle way (中觀) – the inherent Buddha-nature naturally reveals its wondrous function. Isn't it appropriate to assign the Three Gates of the Middle Way (中三門) – the gate of emptiness (空門), the gate of existence (有門), and the gate of both emptiness and existence (亦空亦有門) – to the Perfect and Harmonious Wondrous Contemplation (圓融妙觀) as its principle? Naming it 'Severing Doubt and Generating Faith' (斷疑生信) is because doubt is an obstacle to faith, while faith is the source of the path. If the power of faith has not arisen, the root of doubt cannot be severed. Doubt will doubt and reject this shore (此岸) while yearning for the other shore (彼岸), while faith will believe that this very land is a manifestation of the mind alone (唯心). The response of words is natural, and there is mutual connection between inherent natures. The doubt of rejecting this shore and yearning for the other shore is severed. Therefore, 'each other is eternally one' (彼此恒一), 'the present and future mutually exist' (現未互在), and the belief that 'this very land is a manifestation of the mind alone' arises. When faith arises, one can immediately realize the state of 'birth is no-birth' (生即無生); when doubt is severed, one can directly reach the state of 'severing without anything to sever' (斷無所斷). Isn't it appropriate to assign the latter Three Gates (后三門) – the gate of non-obstruction (無礙門), the gate of liberation (解脫門), and the gate of skillful means (方便門) – to 'Severing Doubt and Generating Faith' as its function? Using the 'Five Supreme Flavors of Ghee' (五無上醍醐) as its teaching characteristic (教相) is because this treatise only clarifies perfect reality, complete creation, and simultaneous occurrence. Therefore, the body and land are doubly integrated, and the result and cause are completely consistent, so it is assigned to the best-tasting ghee. The subtlety of the Buddha-dharma exceeds these, and one would not know how to choose, so it is called supreme. Someone asks: All those who distinguish the Five Flavors (乳味, 酪味, 生酥味, 熟酥味, 醍醐味) do so based on the Buddha's time in the world. This treatise was written by a human teacher, far removed from the sages, so how can it be forcibly matched? The answer is: Although it is not the Five Periods of Teaching (五時判教) during the Buddha's time, the Tiantai school's teachings and contemplations are all discussed based on the opening and convergence of the Lotus Sutra (法華經). If it does not belong to the flavor of ghee, how can it be said to be perfect reality? Someone asks: In proving the meaning in the treatise, the Surangama Sutra (楞嚴經) is often cited, while the Vaipulya teachings (方等教) belong to the flavor of ghee. Isn't this contradictory? The answer is: The perfect integration in the Vaipulya teachings is no different from the One Reality (一實相), but there is a difference between opening and abolishing. Now, taking its meaning of perfect integration to prove the perfect integration of the text is also not impossible, so the Supreme Ghee is used as the teaching characteristic. Someone asks: In that case, can all the writings of human teachers in this land be explained with the Fivefold Profound Meaning (五重玄義)? The answer is: For example, the Ode to the Three Thousand Aspects of Existence (三千有門頌) was said by Chen Liaoweng (陳了翁) of the Song Dynasty, and our Patriarch Baisong (柏松) could still explain it with the Fivefold Profound Meaning. The distant ancestor of this treatise was Nagarjuna (龍樹), and in the Northern Qi Dynasty, there were Chan Master Huisi (慧思) and, in recent times, Master Zhiyi (智者) and Master Fachi (法智) who explained it with the Fivefold Profound Meaning. What is there to dislike? △ Next is the main text, divided into two parts. First is taking refuge and stating the intention, divided into three parts. First is paying homage to the Two Jewels, divided into three parts. First is the Buddha Jewel of the Two Lands. 'I bow my head to the All-Powerful One (能仁), the Perfect Wisdom, the Great Guide, the Awakened One of Immeasurable Life (無量壽覺)' 'Ji' (稽) means slow and lingering, referring to striking the ground with the head, lingering for a moment, and then rising, expressing extreme reverence. The two characters 'Ji Shou' (稽首) precede the following Three Jewels. 'Neng Ren' (能仁), in Sanskrit, is fully called Sakyamuni (釋迦牟尼), which is translated here as 'capable of benevolence and silent,' referring to transforming beings with kindness. 'Perfect Wisdom' (圓滿智), wisdom is the meaning of awakening.

觀經疏云此是圓智圓覺諸法四明云非三般若融即微妙智不名圓此歸敬此土佛寶也梵語阿彌陀此云無量壽亦名無量光梵語佛陀此云覺者具含三義(云云)大導師者法華疏云導師有四所謂通途慈悲結緣權智實智此則四種俱該故稱云大此歸敬彼土佛寶也亦乃互相影略而言若具而言之釋迦亦可稱導師彌陀亦可稱圓智蓋未有圓智而不能導人亦未有導師而不具圓智也。

△次兩土法寶。

所說安養大乘經　　了義了義至圓頓

兩土化主皆為能說經為所說也安養即極樂之異名大乘者乘有運載之義即文殊普賢馬鳴龍樹大人之所乘也此土法寶則有清凈平等覺經無量壽經觀無量壽佛經小彌陀經稱讚凈土經鼓音王咒經等此皆偏贊西方者也彼土則依正同宣主伴交贊鳧雁鴛鴦迦陵命命恒演法音者也了義者若四阿含所說人天因果真寂深義等但明無常義皆不了若大乘所說博地凡夫即生可辦故稱了義也重言者鄭重之辭猶言了義中之了義也至圓頓者非化儀中頓乃以圓教為頓也。

△三兩土僧寶二初菩薩僧。

妙得普賢觀自在　　勢至清凈大海眾

梵語文殊師利此云妙德乃過去七佛之師釋迦會中示菩薩形助揚聖化文殊發願經偈云愿我命終時除滅諸障礙(云云)普賢亦云遍吉梵語秘輸颰陀在華嚴逝多末林末會發十大愿普愿法

【現代漢語翻譯】現代漢語譯本：《觀經疏》說，『這是圓滿的智慧，圓滿的覺悟，諸法四明』，又說，『如果不是三種般若融合，就不能稱為微妙智，不能稱為圓滿』。這裡是歸敬此土的佛寶。梵語『阿彌陀』，這裡翻譯為『無量壽』，也叫『無量光』。梵語『佛陀』，這裡翻譯為『覺者』，具含三種含義（云云）。『大導師』，《法華疏》說，導師有四種，即通途、慈悲、結緣、權智、實智，這裡四種都包含，所以稱為『大』。這裡是歸敬彼土的佛寶。也可以互相映襯而言，如果完整地說，釋迦也可以稱為導師，彌陀也可以稱為圓智，因為沒有圓滿的智慧就不能引導人，也沒有導師而不具備圓滿的智慧。 △其次是兩土的法寶。所說安養大乘經　　了義了義至圓頓兩土的教化之主都是能說之人，經是所說之法。『安養』就是極樂世界的別名。『大乘』，乘有運載的意義，是文殊（Manjusri，妙吉祥）、普賢（Samantabhadra，普賢）、馬鳴（Asvaghosa，馬鳴）、龍樹（Nagarjuna，龍樹）等大人物所乘坐的。此土的法寶則有《清凈平等覺經》、《無量壽經》、《觀無量壽佛經》、《小彌陀經》、《稱讚凈土經》、《鼓音王咒經》等，這些都是偏贊西方的。彼土則是依報和正報一同宣說，主伴互相讚歎，鳧雁鴛鴦迦陵頻伽命命鳥等恒常演說佛法之音。『了義』，如果像四阿含所說的人天因果、真寂深義等，只說明無常的意義，都不能稱為『了義』。如果像大乘所說，博地凡夫立即可以成就，所以稱為『了義』。重言，是鄭重的措辭，就像說『了義中的了義』。『至圓頓』，不是化儀中的頓，而是以圓教為頓。 △三是兩土的僧寶，首先是菩薩僧。妙得普賢觀自在　　勢至清凈大海眾梵語『文殊師利』（Manjusri，妙吉祥），這裡翻譯為『妙德』，是過去七佛之師，在釋迦（Sakyamuni，釋迦牟尼）法會中示現菩薩之形，幫助弘揚聖化。《文殊發願經》偈語說，『愿我命終時，除滅諸障礙（云云）』。普賢（Samantabhadra，普賢），也叫『遍吉』，梵語『秘輸颰陀』，在《華嚴經》逝多末林末會發十大愿，普愿法

【English Translation】 English version: The 『Commentary on the Visualization Sutra』 says, 『This is perfect wisdom, perfect enlightenment, the fourfold clarity of all dharmas,』 and also says, 『If it is not the fusion of the three prajnas, it cannot be called subtle wisdom, it cannot be called perfect.』 This is paying homage to the Buddha Jewel of this land. The Sanskrit word 『Amitabha』 is translated here as 『Immeasurable Life,』 and is also called 『Immeasurable Light.』 The Sanskrit word 『Buddha』 is translated here as 『Enlightened One,』 containing three meanings (etc.). 『Great Guide,』 the 『Commentary on the Lotus Sutra』 says that there are four types of guides, namely, common path, compassion, establishing connections, expedient wisdom, and true wisdom. This includes all four, so it is called 『Great.』 This is paying homage to the Buddha Jewel of that land. It can also be said in mutual reflection. If said completely, Sakyamuni (Sakyamuni) can also be called a guide, and Amitabha (Amitabha) can also be called perfect wisdom, because without perfect wisdom, one cannot guide people, and there is no guide who does not possess perfect wisdom. △ Next are the Dharma Jewels of the two lands. What is spoken is the Sutra of Great Vehicle of Peaceful Nurturing, the definitive meaning, the definitive meaning, reaching the perfect and sudden. The teaching masters of both lands are those who can speak, and the sutras are the Dharma that is spoken. 『Peaceful Nurturing』 is another name for the Land of Ultimate Bliss. 『Great Vehicle,』 the vehicle has the meaning of transporting, and it is what great figures such as Manjusri (Manjusri), Samantabhadra (Samantabhadra), Asvaghosa (Asvaghosa), and Nagarjuna (Nagarjuna) ride. The Dharma Jewels of this land include the 『Sutra of Pure and Equal Enlightenment,』 the 『Immeasurable Life Sutra,』 the 『Visualization Sutra of the Buddha of Immeasurable Life,』 the 『Smaller Amitabha Sutra,』 the 『Sutra Praising the Pure Land,』 and the 『Drum Sound King Dharani Sutra,』 etc. These all praise the Western Land. In that land, the dependent and principal retributions are proclaimed together, and the hosts and guests praise each other, with mandarin ducks, geese, kalavinkas, and jivamjivaka birds constantly proclaiming the sound of the Dharma. 『Definitive meaning,』 if, like the human and heavenly causes and effects and the profound meaning of true stillness spoken in the Four Agamas, only the meaning of impermanence is explained, it cannot be called 『definitive meaning.』 If, like what is spoken in the Great Vehicle, ordinary beings can immediately achieve enlightenment, it is called 『definitive meaning.』 Repetition is a solemn expression, like saying 『the definitive meaning within the definitive meaning.』『Reaching the perfect and sudden,』 it is not sudden in the sense of teaching methods, but takes the perfect teaching as sudden. △ Three are the Sangha Jewels of the two lands, first the Bodhisattva Sangha. Wonderfully attaining Samantabhadra, Avalokitesvara, Mahasthamaprapta, the pure great assembly of the sea. The Sanskrit word 『Manjusri』 (Manjusri) is translated here as 『Wonderful Virtue,』 and is the teacher of the seven Buddhas of the past. In the assembly of Sakyamuni (Sakyamuni), he manifested the form of a Bodhisattva, helping to promote the sacred transformation. The verse in the 『Manjusri Vow Sutra』 says, 『When my life ends, may all obstacles be removed (etc.).』 Samantabhadra (Samantabhadra) is also called 『Universal Goodness,』 the Sanskrit word 『Visubhadra,』 made ten great vows at the final assembly of the Jetavana Grove in the Avatamsaka Sutra, universally wishing the Dharma

界眾生同生極樂偈云愿我臨欲命終時(云云)此此土僧寶也梵語婆婁吉低輸此云觀世音過去為正法明如來今示跡為菩薩言觀自在者以觀慧照了自心清凈圓融無礙故云也梵語摩訶那缽此云大勢至觀經云以智慧光普照一切令離三途得無上力故云大勢至也此二菩薩今在彼土助揚佛化四明云三聖設化動靜必俱一主二臣非並非別表乎三法三一妙融故須歸敬也清凈海眾者即彼土無生不退一生補處諸上善人等是也。

△次聲聞僧。

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

馬鳴菩薩即西天第十二祖嘗著起信論發明繫念西方最為切要龍樹菩薩西天第十四祖南天竺人於九旬內誦通三藏深入法忍造大悲方便論大莊嚴論大無畏論又著十住婆娑智度論等多贊西方勸人唸佛有偈云若人愿作佛心念阿彌陀即得為現身故我歸命禮一家宗之為始祖雲天親菩薩北天竺人造唯識金剛般若等論仍著無量壽論有求生凈土偈及五門修法蓮社祖者蓮社祖有七初祖即晉慧遠法師俗賈氏雁門人學通儒老年二十餘見道安法師因聽講般若豁然開悟乃曰九流異議皆糠秕耳後入廬山刺史桓伊創東林居焉影不出山者三十餘年每送客以虎溪為界時劉遺民雷次宗等一十八人衣師游止拉一百二十三人為蓮社六時禮誦精進不退十年三睹

【現代漢語翻譯】現代漢語譯本『界眾生同生極樂偈』說：『愿我臨欲命終時（云云）』，這是指此土的僧寶。梵語『婆婁吉低輸』（Avalokiteśvara），這裡翻譯為觀世音（Avalokiteśvara），過去是正法明如來，現在示現為菩薩。說『觀自在』，是因為用觀照的智慧，明瞭自心清凈圓融沒有障礙，所以這樣說。梵語『摩訶那缽』（Mahāsthāmaprāpta），這裡翻譯為大勢至（Mahāsthāmaprāpta）。《觀經》說，用智慧之光普遍照耀一切，使眾生脫離三惡道，得到無上的力量，所以稱為大勢至。這兩位菩薩現在在極樂世界，幫助阿彌陀佛弘揚佛法。四明尊者說，三聖的示現教化，動與靜必定在一起，一位佛為主，兩位菩薩為輔臣，並非不同，而是分別代表佛法僧三寶，三者合一，微妙融合，所以必須歸依敬奉。『清凈海眾』，就是指極樂世界那些不退轉、一生補處的諸上善人等。

△其次是聲聞僧。

馬鳴（Aśvaghoṣa）、龍樹（Nāgārjuna）及天親（Vasubandhu），都是此土廬山蓮社的祖師。天臺智者（智顗）和法智（法藏），都是古往今來弘揚佛法的法師。

馬鳴菩薩是西天第十二祖，曾經撰寫《起信論》，闡明繫念西方凈土最為重要。龍樹菩薩是西天第十四祖，是南天竺人，在九十天內誦讀通達三藏，深入法忍，撰寫了《大悲方便論》、《大莊嚴論》、《大無畏論》，又撰寫了《十住婆娑智度論》等，多次讚歎西方凈土，勸人唸佛，有偈語說：『如果有人願意成佛，心中念阿彌陀佛，阿彌陀佛就會為他現身，所以我歸命禮敬阿彌陀佛。』一家宗奉他為始祖。天親菩薩是北天竺人，撰寫了《唯識》、《金剛般若》等論，還撰寫了《無量壽論》，有求生凈土的偈語以及五門修法。蓮社的祖師，蓮社有七位祖師，初祖是晉代的慧遠法師，俗姓賈，是雁門人，學通儒學，年老二十多歲時見到道安法師，聽他講解《般若經》后豁然開悟，於是說：『九流的異議都是糟粕啊！』後來進入廬山，刺史桓伊為他建立了東林寺居住，三十多年身影沒有出過山，每次送客都以虎溪為界。當時劉遺民、雷次宗等一十八人跟隨他游止，拉攏一百二十三人組成蓮社，六時禮誦，精進不退，十年中三次見到阿彌陀佛。

【English Translation】 English version The 『Verse for Wishing to Be Reborn Together in the Land of Ultimate Bliss』 says: 『When I am about to reach the end of my life (etc.)』, this refers to the Sangha Jewel of this land. The Sanskrit term 『Avalokiteśvara』 (婆婁吉低輸) is translated here as Guanshiyin (觀世音), who in the past was the Tathagata of Right Dharma Brightness, and now manifests as a Bodhisattva. It is said 『Contemplating Self-Existent One』 because with the wisdom of contemplation, one clearly understands that one's own mind is pure, perfectly harmonious, and without obstruction, hence the name. The Sanskrit term 『Mahāsthāmaprāpta』 (摩訶那缽) is translated here as Great Strength Arrived (大勢至). The Contemplation Sutra says that with the light of wisdom, one universally illuminates all beings, enabling them to escape the three evil paths and attain unsurpassed power, hence the name Great Strength Arrived. These two Bodhisattvas are now in the Land of Ultimate Bliss, assisting Amitabha Buddha in propagating the Dharma. Siming Zunzhe (四明尊者) said that the manifestation and teaching of the Three Sages, movement and stillness, must be together. One Buddha is the main one, and two Bodhisattvas are the assistant ministers, not different, but separately representing the Three Jewels of Buddha, Dharma, and Sangha. The three are united, subtly fused, so one must take refuge and revere them. 『The Pure Ocean Assembly』 refers to those superiorly virtuous people in the Land of Ultimate Bliss who are non-retrogressive and in their last life before Buddhahood.

△ Next are the Śrāvaka Sangha.

Aśvaghoṣa (馬鳴), Nāgārjuna (龍樹), and Vasubandhu (天親) are all patriarchs of the Lushan Lotus Society in this land. The Tiantai Zhi Zhe (智顗) and Fa Zang (法藏) are all Dharma masters who have propagated the Dharma from ancient times to the present.

Bodhisattva Aśvaghoṣa was the twelfth patriarch of the Western Heaven, who once wrote the Awakening of Faith in the Mahayana, elucidating that mindfulness of the Western Pure Land is of utmost importance. Bodhisattva Nāgārjuna was the fourteenth patriarch of the Western Heaven, a native of South India, who recited and mastered the Tripitaka within ninety days, deeply entered the Dharma-enduring, and wrote the Treatise on Great Compassion and Expediency, the Treatise on Great Adornment, and the Treatise on Great Fearlessness. He also wrote the Treatise on the Ten Stages of the Vibhāṣā-jñāna, praising the Western Pure Land many times and exhorting people to recite the Buddha's name, with a verse saying: 『If a person wishes to become a Buddha and recites Amitabha Buddha in their heart, Amitabha Buddha will appear for them, so I take refuge and pay homage to Amitabha Buddha.』 His family revered him as the founding patriarch. Bodhisattva Vasubandhu was a native of North India, who wrote treatises on Consciousness-only, the Diamond Prajna, etc., and also wrote the Treatise on the Immeasurable Life Sutra, with verses seeking rebirth in the Pure Land and the five methods of cultivation. The patriarchs of the Lotus Society, there are seven patriarchs of the Lotus Society, the first patriarch is Dharma Master Huiyuan of the Jin Dynasty, whose secular surname was Jia, a native of Yanmen, who studied Confucianism and, in his old age, saw Dharma Master Dao'an and, after listening to his explanation of the Prajna Sutra, suddenly awakened, and then said: 『The different opinions of the nine schools are all chaff!』 Later, he entered Lushan, and the governor Huan Yi built Donglin Temple for him to live in. For more than thirty years, his shadow did not leave the mountain, and every time he saw off guests, he used Tiger Creek as the boundary. At that time, Liu Yimin, Lei Cizong, and other eighteen people followed him to stay, and recruited one hundred and twenty-three people to form the Lotus Society, reciting and practicing diligently at six times of the day, without regression, and seeing Amitabha Buddha three times in ten years.

聖相後於般若臺定起見彌陀佛身滿虛空圓光之中有諸化佛觀音勢至侍立左右又見水流光明分十四支流注上下演說苦空佛告遠曰我以本願力故來安慰汝汝后七日當生我國后七日果終有雜文十卷號廬山集盛行於世事詳本傳文繁不錄此土唸佛實始於遠故稱為初祖焉二祖即長安善導光明法師三祖南嶽承遠般舟法師四祖長安法照五會法師五祖新定少康臺巖法師六祖永明延壽智覺法師七祖昭慶省常圓凈法師又長蘆宗賾禪師則稱八祖也智者大師諱智顗華容人俗陳氏生時靈瑞不一七歲入果愿寺聞誦法華普門品忽自憶記宛如宿習十五歲禮佛像誓志出家十八雉落二十進受具戒天嘉元年謁光州大蘇山慧思禪師(云云)嘗著十疑論勸人求生凈土後於剡東石城彌勒像前令弟子唱十六觀經名誡眾曰四十八愿莊嚴凈土香臺寶樹易往無人火車相現一念改悔者尚得往生況戒定熏修聖力道行終不唐捐矣言訖趺坐而化事詳本傳法智大師諱知禮字約言金姓四明人從寶云通公傳天臺教觀出世承天繼住延慶戶外屣滿嘗行法華般舟三昧期生安養后與十僧結社約修懺三載自焚其身決取凈土楊文公億再四勸留始允其請著妙宗鈔以釋觀經義疏人到於今咸受其賜古往今來弘法師者古往即過去諸大耆宿等今即現在諸大知識等來即當來紹繼宗風者凡有一句一偈贊及西方者悉皆歸敬也

【現代漢語翻譯】現代漢語譯本聖相（指慧遠）後來在般若臺禪定中，見到阿彌陀佛的身相充滿虛空，圓光之中有諸多化佛、觀音、勢至菩薩侍立在左右。又見到光明如水流般分為十四支，上下流注，演說著苦空之理。佛告訴慧遠說：『我因為本願力的緣故，前來安慰你。你七日之後，當往生我的國度。』七日之後，慧遠果然去世，有雜文十卷，號為《廬山集》，盛行於世。這些事蹟詳細記載於他的本傳中，文字繁多，這裡就不再贅述。此土唸佛法門，實際上開始於慧遠，所以稱他為初祖。二祖是長安善導光明法師，三祖是南嶽承遠般舟法師，四祖是長安法照五會法師，五祖是新定少康臺巖法師，六祖是永明延壽智覺法師，七祖是昭慶省常圓凈法師。又有長蘆宗賾禪師，則被稱為八祖。智者大師，名智顗（人名），華容人，俗姓陳。出生時有諸多靈異祥瑞，七歲進入果愿寺，聽到誦讀《法華經·普門品》，忽然能夠憶記，宛如前世的習慣。十五歲禮拜佛像，發誓出家。十八歲剃髮，二十歲進受具足戒。天嘉元年，拜謁光州大蘇山慧思禪師（此處省略慧思禪師的事蹟）。曾經撰寫《十疑論》，勸人求生凈土。後來在剡東石城彌勒像前，令弟子唱誦《十六觀經》，告誡大眾說：『四十八愿莊嚴的凈土，香臺寶樹，容易往生卻沒有人去。即使是面臨火車地獄的景象，只要一念改悔，尚且能夠往生，更何況是戒定熏修，聖力道行，終究不會白費。』說完，便結跏趺坐而化。這些事蹟詳細記載於他的本傳中。法智大師，名知禮（人名），字約言，俗姓金，四明人。從寶云通公那裡傳承天臺教觀。出世后，繼承並住在延慶寺。戶外鞋子堆滿，常常修行法華般舟三昧，期望往生安養（極樂世界）。後來與十位僧人結社，約定修行懺法三年，自焚其身，決心往生凈土。楊文公億再三勸留，才答應他的請求。撰寫《妙宗鈔》，用來解釋《觀經義疏》，人們直到今天都受到他的恩賜。古往今來弘揚佛法的法師，古往，指的是過去諸位大德高僧；今，指的是現在諸位大知識者；來，指的是將來紹繼宗風的人。凡是有一句一偈讚歎西方凈土的，都應當歸敬。

【English Translation】 English version Later, Saint Xiang (referring to Huiyuan), in samadhi at the Prajna Terrace, saw the body of Amitabha Buddha filling the void, with numerous manifested Buddhas, Avalokiteśvara (Guanyin), and Mahāsthāmaprāpta (Shizhi) Bodhisattvas standing on the left and right within the halo. He also saw the light flowing like water, divided into fourteen branches, flowing up and down, expounding the principles of suffering and emptiness. The Buddha told Huiyuan: 'Because of the power of my original vows, I have come to comfort you. Seven days from now, you shall be reborn in my land.' Seven days later, Huiyuan indeed passed away, leaving behind ten volumes of miscellaneous writings entitled 'Lushan Collection,' which became widely circulated. These events are recorded in detail in his biography, which is too lengthy to be repeated here. The Pure Land practice in this land actually began with Huiyuan, so he is called the First Patriarch. The Second Patriarch is the Guangming Master Shandao of Chang'an, the Third Patriarch is the Nanyue Chengyuan Boat-chanting Master, the Fourth Patriarch is the Chang'an Fazhao Five-tone Master, the Fifth Patriarch is the Xinding Shaokang Taiyan Master, the Sixth Patriarch is the Yongming Yanshou Zhijue Master, and the Seventh Patriarch is the Zhaoqing Shengchang Yuanjing Master. Furthermore, Chan Master Zongze of Changlu is known as the Eighth Patriarch. The Zhi Zhe (Wise One) Master, named Zhiyi (personal name), was from Huarong, with the surname Chen. At birth, there were many auspicious signs. At the age of seven, he entered the Guoyuan Temple and, upon hearing the recitation of the 'Universal Gate Chapter' of the Lotus Sutra, suddenly remembered it as if it were a past habit. At the age of fifteen, he prostrated before the Buddha image and vowed to renounce the world. At eighteen, he shaved his head, and at twenty, he received the full precepts. In the first year of Tianjia, he visited Chan Master Huisi of Dasu Mountain in Guang Prefecture (details of Chan Master Huisi are omitted here). He once wrote the 'Ten Doubts Treatise,' encouraging people to seek rebirth in the Pure Land. Later, in front of the Maitreya image in Shicheng, Yandong, he instructed his disciples to chant the 'Sixteen Contemplations Sutra,' admonishing the assembly: 'The Pure Land adorned by the Forty-eight Vows, with its fragrant terraces and jeweled trees, is easy to reach, yet no one goes there. Even in the face of the fiery chariot of hell, a single thought of repentance can lead to rebirth, let alone those who cultivate precepts and concentration, whose sacred power and virtuous conduct will ultimately not be in vain.' After speaking, he sat in full lotus posture and passed away. These events are recorded in detail in his biography. The Fa Zhi (Dharma Wisdom) Master, named Zhili (personal name), styled Yueyan, with the surname Jin, was from Siming. He inherited the Tiantai teachings from Baoyun Tonggong. After entering the world, he succeeded and resided at Yanqing Temple. His shoes piled up outside the door, and he often practiced the Lotus Boat-chanting Samadhi, hoping to be reborn in Sukhavati (the Land of Bliss). Later, he formed a society with ten monks, agreeing to practice repentance for three years, burning his body as a determination to be reborn in the Pure Land. Yang Wengong Yi repeatedly urged him to stay, and he finally agreed to his request. He wrote the 'Wonderful Meaning Commentary,' to explain the 'Commentary on the Contemplation Sutra,' and people continue to benefit from it to this day. The Dharma masters who propagate the Dharma throughout history, 'ancient' refers to the great elders and eminent monks of the past; 'present' refers to the great knowledgeable ones of the present; 'future' refers to those who will inherit the lineage in the future. All those who praise the Western Pure Land with a single verse or stanza should be revered.

。

△次歸命求加。

我今歸命禮三寶　　求乞冥加發神識

此出歸命之意言我之所以歸命者蓋欲藉三寶威光冥熏加被開發我之神識而造此論也。

△三述造論意。

敬采經論秘密旨　　闡揚凈土生無生　普使將來悟此門　　斷疑生信階不退

敬者肅也恭也采者集也敬采經論秘密旨則義有所憑顯非臆見也初一句述造論之由次三句結論成之意即所謂開示悟入也闡明凈土生無生即開示無生也普使將來悟此門即悟此無生也斷疑生信階不退即證此無生也。

△次依義立論二初總列十門。

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。

將造此論者大莊嚴論云造論凡有五義一者如金成器令信解故二者如花開敷開示彼故三者如食美膳得法味故四者如解文字令修習故五者如開寶篋實證得故今亦具含五義採集群經以成一論即如金成器義也論立十門門詮眾妙即如花開敷義也理明性具境會唯心即如食美膳義也既悟圓修知土由心變即如解文字義也性中極樂由修顯發即如開寶篋義也。

△次別釋十門二初二門明根源融具次八門明枝流妙即初二門明根源融具二初一門明理性

【現代漢語翻譯】現代漢語譯本

△其次是歸命求加持。

我今歸命禮三寶（指佛、法、僧），求乞冥加（指暗中加持）發神識（指開發神識）。

這裡說明了歸命的意義，即我之所以歸命，是因為想借助三寶的威光，在暗中薰陶加被，開發我的神識，從而造作此論。

△然後是闡述造論的意圖。

敬采經論秘密旨（指精要），闡揚凈土生無生（指凈土法門中，實無生滅的道理）。普使將來悟此門（指無生之理），斷疑生信階不退（指證入不退轉的境界）。

『敬』是肅敬、恭敬的意思，『采』是收集的意思。恭敬地採擷經論中的秘密精要，這樣義理有所憑據，就顯得不是主觀臆斷了。第一句闡述造論的緣由，後面的三句總結論成的意義，也就是所謂的開示悟入。闡明凈土生無生，就是開示無生之理；普遍使將來的人領悟此門，就是領悟此無生之理；斷除疑惑，生起信心，證入不退轉的階位，就是證得此無生之理。

△接下來是依義理建立論述，首先總列十門。

將要造作此論，立為十門：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。

將要造作此論，《大莊嚴論》說造論凡有五種意義：一是像用金子製成器物，使人信解；二是像花朵開放，開示他人；三是像享用美食，得到法味；四是像解釋文字，使人修習；五是像打開寶箱，真實證得。現在此論也具備這五種意義：採集群經來成就一部論，就像用金子製成器物一樣；論中建立十門，每一門都詮釋眾多奧妙，就像花朵開放一樣；義理闡明性具，境界歸於唯心，就像享用美食一樣；既然領悟了圓滿的修持，知道凈土由心轉變，就像解釋文字一樣；自性中的極樂世界，通過修持而顯發，就像打開寶箱一樣。

△接下來分別解釋十門，首先前兩門闡明根源的融通具足，然後八門闡明枝末的妙用即是根源。首先前兩門闡明根源的融通具足，首先第一門闡明理性。

【English Translation】 English version

△ Next is taking refuge and seeking blessings.

I now take refuge in the Three Jewels (Buddha, Dharma, Sangha), seeking hidden blessings to awaken my spiritual consciousness.

This explains the meaning of taking refuge, that is, the reason why I take refuge is because I want to use the majestic light of the Three Jewels to secretly cultivate and bless me, and develop my spiritual consciousness, so as to create this treatise.

△ Then is to elaborate on the intention of writing the treatise.

Respectfully collecting the secret essence of scriptures and treatises, expounding the non-arising of the Pure Land (referring to the principle that there is actually no arising or ceasing in the Pure Land Dharma gate). May all future generations understand this gate (the principle of non-arising), cut off doubts, generate faith, and ascend to the stage of non-retrogression (referring to attaining the state of non-retrogression).

'Respect' means solemn and respectful, and 'collect' means to gather. Respectfully collecting the secret essence of scriptures and treatises, so that the meaning has a basis, and it appears not to be subjective speculation. The first sentence elaborates on the reason for writing the treatise, and the following three sentences summarize the meaning of the completion of the treatise, which is the so-called opening, showing, understanding, and entering. Explaining the non-arising of the Pure Land is to reveal the principle of non-arising; universally enabling future people to understand this gate is to understand this principle of non-arising; cutting off doubts, generating faith, and entering the stage of non-retrogression is to attain this principle of non-arising.

△ Next is to establish the argument based on the meaning, first listing the ten gates in general.

To create this treatise, establish it as ten gates: 1. True Dharmadhatu Gate, 2. Body and Land Origination Gate, 3. Mind and Land Interpenetration Gate, 4. Sentient Beings and Buddhas Non-duality Gate, 5. Dharmadhatu as Thought Gate, 6. Object and Contemplation Mutual Absorption Gate, 7. Three Contemplations Suchness Gate, 8. Response and Spontaneous Operation Gate, 9. This and That Constant Oneness Gate, 10. Present and Future Inter-existence Gate.

Regarding the creation of this treatise, the Mahāvyūha-alaṃkāra-sūtra says that there are five meanings of creating a treatise: first, like making utensils from gold, so that people believe and understand; second, like flowers blooming, revealing to others; third, like enjoying delicious food, obtaining the taste of Dharma; fourth, like explaining words, so that people practice; fifth, like opening a treasure chest, truly attaining. Now this treatise also has these five meanings: collecting various scriptures to complete a treatise is like making utensils from gold; establishing ten gates in the treatise, each gate explaining many mysteries, is like flowers blooming; the principle clarifies the inherent nature, and the realm returns to the mind-only, is like enjoying delicious food; since one has understood the complete practice and knows that the Pure Land is transformed by the mind, it is like explaining words; the Pure Land of Ultimate Bliss in one's nature is revealed through practice, it is like opening a treasure chest.

△ Next, explain the ten gates separately. First, the first two gates explain the interpenetration and completeness of the root source, and then the eight gates explain the wonderful function of the branches, which is the root source. First, the first two gates explain the interpenetration and completeness of the root source, and first, the first gate explains the rational nature.

本具二初標。

初一真法界門。

門者有能通出入之義如雲有大陀羅尼門名為圓覺流出一切清凈真如等即出義也如雲歸元性無二方便有多門等即入義也今一真法界為之所入門即能入也問一真法界屬理何有能所出入耶答觀經疏云理雖無名將門名理今即門名理那得不然如十妙以不二當體為門也問名為能通理為所通是則可爾以理為門通至何所耶答止觀中有此問理無所通究竟遍通是妙門也以下諸門義皆仿此。

△次釋二初述偈立宗。

一真法性中具足十法界依正本融通生佛非殊致。

一真法性者真如法性也十種皆稱法界者智者大師云其意有三一者十數皆依法界法界外更無復有法能所合稱故言十法界也二者此十種法分齊不同因果隔別凡聖有異故加之以界也三者此十皆即法界攝一切法一切法趣地獄是趣不過當體即理更無所依故名法界乃至佛法界亦復如是具足者言此十種法界無不畢具於一真法性之中也依正本融通者依則十種國土不同正則十種五陰不同本融通者言非修為造作而後融通也生佛非殊致者生者約九界迷為言佛者約佛界悟而說生佛高下雖殊真如性非二致故云非殊致也。

△次依宗釋義二初正釋二初詳釋勝義二初直指人心。

論曰一真法界即眾生本有心性。

此論以無生立題

【現代漢語翻譯】現代漢語譯本本具二初標。

初一真法界門。

門，具有能通達出入的含義，例如說『有大陀羅尼門，名為圓覺，流出一切清凈真如』，這就是出的含義。又如說『歸元性無二，方便有多門』，這就是入的含義。現在一真法界作為所入門徑，即是能入之門。問：一真法界屬於理體，為何有能所出入之分？答：《觀經疏》說，理體雖然沒有名稱，但以門來命名理體，現在用門來命名理體，怎麼會不對呢？例如天臺宗的十妙，以不二當體作為門。問：名為能通，理為所通，這樣說還可以理解，但以理為門，通向何處呢？答：《止觀》中有這樣的提問，理無所不通，究竟圓滿地通達一切，是妙門啊！以下各門的含義都仿照這個解釋。

△次釋二初述偈立宗。

一真法性中具足十法界，依正本融通，生佛非殊致。

一真法性，就是真如法性。十種都稱為法界，智者大師說，其中的含義有三種：一是十數都依於法界，法界之外再沒有其他法能夠與之合稱，所以說十法界。二是這十種法，分齊不同，因果隔別，凡聖有異，所以加上『界』字。三是這十種都即是法界，攝一切法，一切法趣向地獄，是趣向，不過是當體即理，更沒有所依，所以名為法界，乃至佛法界也是這樣。具足，是說這十種法界，沒有不完全具備於一真法性之中的。依正本融通，依，是指十種國土不同，正，是指十種五陰不同，本融通，是說不是通過修為造作而後才融通的。生佛非殊致，生，是就九界迷惑而言，佛，是就佛界覺悟而說，生佛高下雖然不同，但真如的體性並非兩種，所以說非殊致。

△次依宗釋義二初正釋二初詳釋勝義二初直指人心。

論曰：一真法界即眾生本有心性。

此論以無生立題

【English Translation】 English version These two are initially marked as inherent.

First, the gate of the One True Dharmadhatu (the realm of reality, the fundamental nature of all phenomena).

'Gate' signifies the ability to pass through, to exit and enter. For example, it is said, 'There is a great Dharani (a sacred utterance or formula) gate, named Perfect Enlightenment, which flows out all pure True Thusness (the ultimate nature of reality).' This is the meaning of 'exit'. And it is said, 'Returning to the origin, the nature is not two; expedient means have many gates.' This is the meaning of 'enter'. Now, the One True Dharmadhatu serves as the gate through which one enters; it is the 'able to enter'. Question: The One True Dharmadhatu belongs to the realm of principle (理), so how can there be 'able' and 'that which is able', 'exit' and 'enter'? Answer: The Commentary on the Visualization Sutra (觀經疏) says, 'Although principle has no name, we use the name of 'gate' to refer to principle.' Now, we are using the name of 'gate' to refer to principle, so how can it be wrong? For example, in the Ten Subtleties (十妙) of the Tiantai school, non-duality (不二) is taken as the gate itself. Question: 'Name' is the 'able to pass through', and 'principle' is 'that which is passed through', so that is understandable. But if we take 'principle' as the gate, where does it lead to? Answer: The Zhi Guan (止觀, 'Ceasing and Contemplating') contains this question. Principle is all-pervasive, ultimately and completely penetrating everything; it is a wondrous gate! The meaning of the following gates is all based on this explanation.

△ Next, explaining the second part, first stating the verse to establish the doctrine.

Within the One True Dharmadhatu, the Ten Dharmadhatus are fully present; the circumstantial and the essential are originally interconnected; sentient beings and Buddhas are not essentially different.

The 'One True Dharmadhatu' is the True Thusness Dharmadhatu. All ten are called Dharmadhatus. The Great Master Zhiyi (智者大師) said that there are three meanings: First, all ten numbers rely on the Dharmadhatu; outside the Dharmadhatu, there is no other dharma that can be combined with it, so it is called the Ten Dharmadhatus. Second, these ten kinds of dharmas have different divisions, the causes and effects are separated, and the mundane and the sacred are different, so the word 'dhatu' (界, realm) is added. Third, all ten are identical to the Dharmadhatu, encompassing all dharmas. All dharmas tending towards hell are tending; however, it is the principle itself, with no reliance, so it is called Dharmadhatu, and so on, up to the Buddha Dharmadhatu. 'Fully present' means that these ten Dharmadhatus are all completely present within the One True Dharmadhatu. 'The circumstantial and the essential are originally interconnected' means that the circumstantial (依) refers to the different ten kinds of lands, and the essential (正) refers to the different ten kinds of five aggregates (五陰); 'originally interconnected' means that it is not through cultivation and creation that they become interconnected. 'Sentient beings and Buddhas are not essentially different' means that 'sentient beings' refers to the delusion of the nine realms, and 'Buddhas' refers to the enlightenment of the Buddha realm. Although the levels of sentient beings and Buddhas are different, the nature of True Thusness is not two, so it is said that they are not essentially different.

△ Next, explaining the meaning based on the doctrine, first, the correct explanation, second, a detailed explanation of the supreme meaning, first, directly pointing to the human mind.

The Treatise says: The One True Dharmadhatu is the inherent mind-nature of all sentient beings.

This treatise establishes its topic with non-origination (無生).

大概以無生為本致也言一真法界者非惟指十萬億剎外之極樂為言即十方佛剎生佛依正皆在里許華嚴藏海亦其相也眾生者九界皆名眾生若的而論之即指人界為言人以四大五陰眾法和合而成故名眾生即者廣雅云合也四明云若依此釋仍似二物相合其理猶疏今以義求當體不二故名為即意指西方極樂依正之法當體是吾人本有心性方契乎無生之旨也。

△次指心具德前云法界即心猶未的示即之所以今指此心具德即義成也此自分二初列二義。

此之心性具無量德受無量名。

此者指法之辭德者名之實也吾心本具也名者實之賓也從德受稱也有無量德必召乎無量名義云受也。

△次釋二義二初釋具無量德二初徴德舉要。

云何具無量德舉要言之謂性體性量性具。

云何下徴起舉要下釋也既云無量難可畢陳姑舉其要者言之曰體曰量曰具而已一一皆云性者義有所歸也。

△次據德釋義三初正釋三德三德者名同義異指無量德中之三非謂法身般若解脫也此自分二初次第釋義三初釋性體。

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。

四句者即有無一異等是也言離四句者若言其有成增益謗若言其無成損減謗若言雙亦成相違謗若言雙非成戲論謗此之性體本非有無如

【現代漢語翻譯】現代漢語譯本：大概以無生為根本要旨來說，所謂『一真法界』（宇宙萬物的真實本體）不僅僅是指十萬億佛剎之外的極樂世界，而是指十方佛剎中所有眾生的依報和正報，都包含在這其中。華嚴藏海也是它的一個方面。『眾生』這個概念，九界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）都可以稱為眾生，如果具體來說，就是指人界。人由四大（地、水、火、風）五陰（色、受、想、行、識）等眾多要素和合而成，所以稱為眾生。『即』字，在《廣雅》中的解釋是『合』的意思。四明尊者認為，如果按照這個解釋，仍然像是兩個東西相合，道理上還有些疏遠。現在從義理上探求，應當理解為當體不二，所以稱為『即』，意思是西方極樂世界的依報和正報，當體就是我們本有的心性，這樣才符合無生的宗旨。

△接下來指明心具有德用。前面說『法界即心』，但還沒有明確指出『即』的原因，現在指明此心具有德用，『即』的意義就成立了。這部分分為兩點，首先列出兩種含義。

此之心性具無量德受無量名。

『此』是指法（佛法）的代詞，『德』是名稱的實質。我們的心本來就具有這些德用。『名』是實質的賓客，從德行而得到稱謂，具有無量的德行，必然會產生無量的名稱，這就是『受』的意思。

△接下來解釋兩種含義，首先解釋『具無量德』，首先提綱挈領地提出德行的要點。

云何具無量德舉要言之謂性體性量性具。

『云何』以下是提問，『舉要』以下是解釋。既然說是無量，難以全部陳述，姑且舉出其中重要的來說，就是體、量、具。每一個都說是『性』，是因為意義有所歸屬。

△接下來根據德行解釋意義，首先正式解釋三種德行。這三種德行名稱相同，意義不同，指的是無量德行中的三種，不是指法身、般若、解脫。這部分分為兩點，首先依次解釋意義，首先解釋『性體』。

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。

『四句』指的是有、無、亦有亦無、非有非無等四種判斷。說『離四句』，如果說它有，就成了增益謗；如果說它無，就成了損減謗；如果說它既有又無，就成了互相矛盾的謗；如果說它非有非無，就成了戲論謗。這個性體，本來就不是有無等概念所能描述的。

【English Translation】 English version: Roughly speaking, taking non-origination as the fundamental principle, the term 'One True Dharma Realm' (the true essence of all things in the universe) does not only refer to the Pure Land of Ultimate Bliss beyond hundreds of thousands of billions of Buddha lands, but also encompasses the dependent and retributive aspects of all sentient beings in the ten directions of Buddha lands. The Ocean of the Flower Adornment Treasury is also one of its aspects. The concept of 'sentient beings' includes all nine realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas), but specifically refers to the human realm. Humans are formed by the combination of the four great elements (earth, water, fire, wind) and the five aggregates (form, sensation, perception, volition, consciousness), hence the name 'sentient beings'. The word 'is' (即), in the 'Guangya' dictionary, means 'to combine'. The Venerable Siming believes that if interpreted in this way, it still seems like two things are combined, and the reasoning is somewhat distant. Now, seeking from the perspective of meaning, it should be understood as non-duality in essence, hence the name 'is', meaning that the dependent and retributive aspects of the Western Pure Land of Ultimate Bliss are inherently our own mind-nature, which aligns with the principle of non-origination.

△ Next, it points out that the mind possesses virtues and functions. Earlier, it was said 'the Dharma Realm is the mind', but the reason for 'is' was not clearly indicated. Now, it points out that this mind possesses virtues and functions, and the meaning of 'is' is established. This part is divided into two points, first listing two meanings.

This mind-nature possesses limitless virtues and receives limitless names.

'This' is a pronoun referring to the Dharma (Buddha's teachings), 'virtue' is the substance of the name. Our mind inherently possesses these virtues and functions. 'Name' is the guest of substance, receiving appellations from virtues. Having limitless virtues will inevitably generate limitless names, which is the meaning of 'receive'.

△ Next, explain the two meanings, first explaining 'possessing limitless virtues', first outlining the key points of virtues.

How to possess limitless virtues? To put it briefly, it is called the nature of essence, the nature of measure, and the nature of possession.

'How' below is the question, 'briefly' below is the explanation. Since it is said to be limitless, it is difficult to state everything, so let's just mention the important ones, which are essence, measure, and possession. Each one is said to be 'nature' because the meaning has a belonging.

△ Next, explain the meaning according to the virtues, first formally explaining the three virtues. These three virtues have the same name but different meanings, referring to three of the limitless virtues, not referring to Dharmakaya (法身), Prajna (般若), and Liberation (解脫). This part is divided into two points, first explaining the meaning in order, first explaining 'nature of essence'.

How is the nature of essence? It is said that this mind-nature is apart from the four phrases and beyond the hundred negations. The nature of essence is firm, pure, unpolluted, unborn, undying, constant, and indestructible.

'Four phrases' refers to the four types of judgments such as existence, non-existence, both existence and non-existence, and neither existence nor non-existence. Saying 'apart from the four phrases', if you say it exists, it becomes an accusation of increase; if you say it does not exist, it becomes an accusation of decrease; if you say it both exists and does not exist, it becomes a contradictory accusation; if you say it is neither existence nor non-existence, it becomes a frivolous accusation. This nature of essence cannot be described by concepts such as existence or non-existence.

大火聚四邊不可湊泊故云離也絕百非者以上四句為本每句成四則成一十六句過現未皆有此十六句則成四十八句加已起未起成九十六搭上根本四句則成百句言非者一是百是一非百非四句既離百非絕矣體性堅凝等者此之性體水火刀劍所不能壞故云堅凝處五濁塵勞生死煩惱之中不為其所汩濁故云清凈無染在聖凡而無所增損故云不生不滅亙古亙今而無所遷變故云常住無壞。

△次釋性量。

云何性量此之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。

豎窮下二句言其深廣世界下舉況以明世界本無邊表者也以有漏微塵國皆依空所生言之世界有邊虛空無邊矣虛空本無際畔者也以空生大覺中如海一漚發言之虛空有邊心性無邊矣現在無住本無分齊者也以過去無始未來無終言之現在有邊過未無邊矣過去未來本無涯涘者也以真如法性言之過未有邊心性無邊矣既難以數量明又不可以比況顯秪可云無盡無盡無量無量。

△三釋性具。

云何性具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

【現代漢語翻譯】現代漢語譯本：『大火聚四邊不可湊泊故云離也』，意思是說，就像巨大的火焰從四面八方聚集而來，無法靠近，所以稱為『離』。『絕百非者』，以上四句經文是根本，每句形成四則，就成了十六句。過去、現在、未來都有這十六句，就成了四十八句。加上已起和未起，成為九十六句。再加上根本的四句，就成了一百句。說『非』，一是百，一是『非』，百『非』。這四句既然遠離百『非』，就斷絕了百『非』。『體性堅凝等者』，這個心性的本體，水火刀劍都不能破壞，所以說是堅固凝結。處於五濁塵勞生死煩惱之中，不被它們所擾亂污染，所以說是清凈無染。在聖人和凡人那裡，沒有增加也沒有減少，所以說是不生不滅。從古至今，沒有遷變，所以說是常住不壞。

△接下來解釋心性的量。

『云何性量』，什麼是心性的量？『此之心性豎窮三世橫遍十方世界』，這個心性，向上窮盡過去、現在、未來三世，橫向遍及東南西北，四維上下十方世界。『有邊虛空無邊虛空』，有邊際的虛空和無邊際的虛空。『有邊心性無邊』，有邊際的心性和無邊際的心性。『現在有邊過未無邊』，現在有邊際，過去和未來沒有邊際。『過未有邊心性無邊』，過去和未來有邊際，心性沒有邊際。『無盡無盡無量無量』，無盡無盡，無量無量。

『豎窮下二句言其深廣』，『豎窮』以下兩句，是說心性的深廣。『世界下舉況以明』，用世界來舉例說明。『世界本無邊表者也』，世界本來沒有邊際。『以有漏微塵國皆依空所生言之世界有邊虛空無邊矣』，從有漏的微塵國土都依靠虛空所生來說，世界有邊際，虛空沒有邊際。『虛空本無際畔者也』，虛空本來沒有邊際。『以空生大覺中如海一漚發言之虛空有邊心性無邊矣』，從虛空產生大覺悟，就像大海中的一個水泡來說，虛空有邊際，心性沒有邊際。『現在無住本無分齊者也』，現在沒有停留，本來沒有界限。『以過去無始未來無終言之現在有邊過未無邊矣』，從過去沒有開始，未來沒有終結來說，現在有邊際，過去和未來沒有邊際。『過去未來本無涯涘者也』，過去和未來本來沒有邊際。『以真如法性言之過未有邊心性無邊矣』，從真如法性來說，過去和未來有邊際，心性沒有邊際。『既難以數量明又不可以比況顯』，既然難以用數量來說明，又不能用比喻來顯示。『秪可云無盡無盡無量無量』，只能說無盡無盡，無量無量。

△三、解釋心性所具有的。

『云何性具』，什麼是心性所具有的？『謂此心性具十法界』，就是說這個心性具有十法界。『謂佛法界（Buddha-dhatu）菩薩法界（Bodhisattva-dhatu）緣覺法界（Pratyekabuddha-dhatu）聲聞法界（Sravaka-dhatu）天法界（Deva-dhatu）修羅法界（Asura-dhatu）人法界（Manusya-dhatu）畜生法界（Tiryagyoni-dhatu）餓鬼法界（Preta-dhatu）地獄法界（Naraka-dhatu）』，這就是假名。『復有正報』，還有正報。『謂佛五陰（Panca-skandha）菩薩五陰（Panca-skandha）乃至地獄五陰（Panca-skandha）』，就是佛的五陰，菩薩的五陰，乃至地獄的五陰。『此是實法』，這是實法。『復有依報』，還有依報。『謂佛國土（Buddha-ksetra）菩薩國土（Bodhisattva-ksetra）乃至地獄國土』，就是佛的國土，菩薩的國土，乃至地獄的國土。

【English Translation】 English version: 'The great fire gathers from all sides, making it impossible to approach, hence it is called 'separation'.' This means that just like a huge fire gathering from all directions, making it impossible to get close, it is called 'separation' (li). 'Cutting off the hundred negations,' the above four lines of scripture are the foundation. Each line forms four rules, resulting in sixteen lines. These sixteen lines exist in the past, present, and future, resulting in forty-eight lines. Adding the already arisen and not yet arisen, it becomes ninety-six lines. Adding the fundamental four lines, it becomes one hundred lines. Saying 'non-being,' one is a hundred, one is 'non-being,' a hundred 'non-beings.' Since these four lines are far from the hundred 'non-beings,' they cut off the hundred 'non-beings.' 'The essence of the nature is firm and solid,' the essence of this mind's nature cannot be destroyed by water, fire, swords, or blades, so it is said to be firm and solid. Being in the midst of the five turbidities, dust, labor, birth, death, afflictions, it is not disturbed or polluted by them, so it is said to be pure and unblemished. In saints and ordinary people, there is no increase or decrease, so it is said to be neither born nor destroyed. From ancient times to the present, there is no change, so it is said to be constant and indestructible.

△ Next, explaining the measure of the nature.

'What is the measure of the nature?' What is the measure of the mind's nature? 'This mind's nature extends vertically to the end of the three times and horizontally pervades the ten directions of the world.' This mind's nature extends upwards to the end of the past, present, and future three times, and horizontally pervades the ten directions of the world: east, west, south, north, the four intermediate directions, above, and below. 'Bounded space, unbounded space.' Bounded space and unbounded space. 'Bounded mind's nature, unbounded.' Bounded mind's nature and unbounded mind's nature. 'The present is bounded, the past and future are unbounded.' The present is bounded, the past and future are unbounded. 'The past and future are bounded, the mind's nature is unbounded.' The past and future are bounded, the mind's nature is unbounded. 'Endless, endless, immeasurable, immeasurable.' Endless, endless, immeasurable, immeasurable.

'The two sentences below 'extends vertically to the end' speak of its depth and breadth.' The two sentences from 'extends vertically to the end' onwards speak of the depth and breadth of the mind's nature. 'The world below is used as an example to illustrate.' The world is used as an example to illustrate. 'The world is originally without boundaries.' The world is originally without boundaries. 'Speaking of the fact that all the countries of defiled dust rely on space for their existence, the world is bounded, and space is unbounded.' From the perspective that all the countries of defiled dust rely on space for their existence, the world is bounded, and space is unbounded. 'Space is originally without boundaries.' Space is originally without boundaries. 'From the perspective that the great enlightenment arises from space, like a bubble in the ocean, space is bounded, and the mind's nature is unbounded.' From the perspective that the great enlightenment arises from space, like a bubble in the ocean, space is bounded, and the mind's nature is unbounded. 'The present is without dwelling and originally without limits.' The present is without dwelling and originally without limits. 'From the perspective that the past has no beginning and the future has no end, the present is bounded, and the past and future are unbounded.' From the perspective that the past has no beginning and the future has no end, the present is bounded, and the past and future are unbounded. 'The past and future are originally without boundaries.' The past and future are originally without boundaries. 'From the perspective of the true suchness dharma-nature, the past and future are bounded, and the mind's nature is unbounded.' From the perspective of the true suchness dharma-nature, the past and future are bounded, and the mind's nature is unbounded. 'Since it is difficult to explain with numbers and cannot be shown with metaphors.' Since it is difficult to explain with numbers and cannot be shown with metaphors. 'One can only say endless, endless, immeasurable, immeasurable.' One can only say endless, endless, immeasurable, immeasurable.

△ Three, explaining what the nature possesses.

'What does the nature possess?' What does the nature possess? 'It means that this mind's nature possesses the ten dharma realms.' It means that this mind's nature possesses the ten dharma realms. 'Namely, the Buddha-dhatu (佛法界), the Bodhisattva-dhatu (菩薩法界), the Pratyekabuddha-dhatu (緣覺法界), the Sravaka-dhatu (聲聞法界), the Deva-dhatu (天法界), the Asura-dhatu (修羅法界), the Manusya-dhatu (人法界), the Tiryagyoni-dhatu (畜生法界), the Preta-dhatu (餓鬼法界), and the Naraka-dhatu (地獄法界).' These are provisional names. 'There are also proper retributions.' There are also proper retributions. 'Namely, the five skandhas (五陰) of the Buddha, the five skandhas (五陰) of the Bodhisattva, and even the five skandhas (五陰) of hell.' Namely, the five skandhas of the Buddha, the five skandhas of the Bodhisattva, and even the five skandhas of hell. 'These are real dharmas.' These are real dharmas. 'There are also dependent retributions.' There are also dependent retributions. 'Namely, the Buddha-ksetra (佛國土), the Bodhisattva-ksetra (菩薩國土), and even the hellish land.' Namely, the Buddha-ksetra, the Bodhisattva-ksetra, and even the hellish land.

土。

性具者言此十種法界乃吾性中之所具也故荊溪大師云十方凈穢卷懷同在于剎那一念色心包列遍收於法界並天真本具非緣起新成是也此特能詮假名而已名必有實惟十種行業所感色等五陰乃實法也能依之正報有十故所依之國土亦有十種之不同言佛五陰者雖無生死五陰而有法性五陰故亦名無上眾生經云因滅是色獲得常色等即其徴也。

△次融通其理。

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。

令易下結前得意下融理文有二節先以體量融具次以依報例同性體融性具十界者一家明具有理具三千有事造三千今言性體離過絕非即性具十界離過絕非者猶言能具十界之性非謂所具十界之法也其次約量融具亦爾以依例正可知。

△次指同三諦。

此之三法亦名三諦性體即真諦性量即中諦性具即俗諦。

三法者即體量具三法也此之下總指性體下別指泯一切法莫尚乎真今性體離過絕非即同於真諦矣立一切法莫尚乎俗今性具三千世間即同於俗諦矣統一切法莫尚乎中今性量橫亙豎窮即同中諦矣。

△三引楞嚴

【現代漢語翻譯】現代漢語譯本土（此處的『土』字，在上下文中沒有明確的含義，可能是一個段落的開始，或者是一個未完成的句子。因此，我將保留原文。）

性具者認為這十種法界乃是吾人本性中所具有的。所以荊溪大師說：『十方凈土與穢土，都包含在剎那的念頭之中；色法與心法，包羅並遍及整個法界。』這是天真本自具有的，並非由因緣生起而新產生的。這只是能詮釋假名而已，名必有實，唯有十種行業所感得的色等五陰才是實法。能依止的正報有十種，所以所依止的國土也有十種的不同。說到佛的五陰，雖然沒有生死的五陰，但有法性的五陰，所以也稱為無上眾生。《涅槃經》說：『因滅是色，獲得常色』等，就是證明。

△其次是融通其中的道理。

爲了容易理解，所以作三種分別，以領會其意為要。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，沒有染污，不生不滅，常住不壞，性具十界也是這樣。性量豎窮橫遍，無盡無盡，無量無量，性具十界也是這樣。正報五陰同於性體性量，清凈周遍，依報國土也是這樣。

爲了容易理解，下面總結前面所說的，以領會其意。得意之下，融通道理的文句有兩節，先以體量融通性具，其次以依報為例來說明相同。性體融通性具十界，一家闡明具有理具三千，有事造三千，現在說性體離過絕非，即性具十界離過絕非，猶如說能具十界的性，並非指所具十界的法。其次，從性量的角度融通性具也是如此。以依報為例來說明正報，就可以明白了。

△其次是指同於三諦。

這三種法也稱為三諦，性體即是真諦，性量即是中諦，性具即是俗諦。

三法，即是體、量、具這三種法。此之下，總的指出，性體之下，分別指出。泯滅一切法，沒有比真更重要的，現在性體離過絕非，就等同於真諦了。建立一切法，沒有比俗更重要的，現在性具三千世間，就等同於俗諦了。統攝一切法，沒有比中更重要的，現在性量橫亙豎窮，就等同於中諦了。

△三是引用《楞嚴經》

【English Translation】 English version 土 (The character '土' here, in the context, doesn't have a clear meaning. It might be the beginning of a paragraph or an incomplete sentence. Therefore, I will keep the original text.)

Those who advocate inherent nature ('性具' xing ju) say that these ten Dharma realms are inherent within our nature. Therefore, Great Master Jingxi said: 'The pure and impure lands of the ten directions are contained within a single thought; form and mind encompass and pervade the entire Dharma realm.' This is inherently present, not newly created by arising conditions. This is merely a name that explains a concept; a name must have substance. Only the five aggregates of form, etc., perceived by the ten kinds of karma are real dharmas. The primary retribution ('正報' zheng bao) that relies on it is tenfold, so the lands ('國土' guo tu) that it relies on are also tenfold different. When speaking of the Buddha's five aggregates, although there are no five aggregates of birth and death, there are five aggregates of Dharma-nature, so they are also called supreme beings. The Nirvana Sutra says: 'The cessation of cause is form, obtaining constant form,' etc., which is the proof.

△ Next is to integrate the principles within.

To make it easier to understand, three distinctions are made, with the aim of grasping the meaning. That is, inherent nature is the substance of nature ('性體' xing ti), and the measure of nature ('性量' xing liang). The substance of nature is beyond fault and absolute, which means the inherent nature of the ten realms is beyond fault and absolute. The substance of nature is firm, pure, without defilement, without birth or death, constant and indestructible, and so is the inherent nature of the ten realms. The measure of nature extends vertically to the end and horizontally everywhere, endless and limitless, and so is the inherent nature of the ten realms. The primary retribution of the five aggregates is the same as the substance and measure of nature, pure and pervasive, and so is the dependent retribution of the lands.

To make it easier to understand, the following summarizes what was said earlier, with the aim of grasping the meaning. Below '得意', the sentences integrating the principles have two sections: first, the substance and measure integrate the inherent nature; second, the dependent retribution is used as an example to illustrate the similarity. The substance of nature integrates the inherent nature of the ten realms. One school clarifies that inherent nature has the principle of inherent three thousand, and there are events that create three thousand. Now, saying that the substance of nature is beyond fault and absolute, which means the inherent nature of the ten realms is beyond fault and absolute, is like saying the nature that can inherently possess the ten realms, not referring to the dharmas of the ten realms that are possessed. Secondly, integrating the inherent nature from the perspective of the measure of nature is also the same. Using the dependent retribution as an example to illustrate the primary retribution, it can be understood.

△ Next is to point out the sameness with the Three Truths.

These three dharmas are also called the Three Truths ('三諦' san di): the substance of nature is the Truth of Emptiness ('真諦' zhen di), the measure of nature is the Truth of the Middle Way ('中諦' zhong di), and the inherent nature is the Truth of Conventional Reality ('俗諦' su di).

The three dharmas are the three dharmas of substance, measure, and inherent nature. Below '此之下', it generally points out, and below '性體之下', it specifically points out. To extinguish all dharmas, there is nothing more important than truth; now the substance of nature is beyond fault and absolute, which is equivalent to the Truth of Emptiness. To establish all dharmas, there is nothing more important than conventional reality; now the inherent nature possesses the three thousand worlds, which is equivalent to the Truth of Conventional Reality. To encompass all dharmas, there is nothing more important than the Middle Way; now the measure of nature extends vertically to the end and horizontally everywhere, which is equivalent to the Truth of the Middle Way.

△ Three is quoting the Surangama Sutra.

證二初引果德文果德者一境三諦之理乃如來果人所證故云果德經云我以妙明不滅不生合如來藏(云云)即其相也此自分二初證性體真諦。

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體清凈是為真諦。

圓融三諦語真則纖塵必盡語俗則諸法皆成語中則二邊絕待非心至非意識界者非六凡界也非無明至非老死盡者非緣覺界也非苦集滅道至非智非得者非聲聞界也非檀那等者非菩薩界也非怛答阿羯等者非佛界也先非能證人三號是也次非所證法四德是也怛答阿羯云如來阿羅訶云應供三藐三菩云正遍知以藏理即有而無故十界俱寂既十界俱非可以證性體真諦矣。

△次證性具俗諦。

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。

以藏理即無而有故十界宛然既十界俱即可以證性具俗諦矣。

△三證性量中諦。

而如來藏妙明心元離即離非是即非即此即性量是為中諦。

雙遮真俗故云離即離非雙照真俗故云是即非即以藏理遮照同時故十界融妙

【現代漢語翻譯】現代漢語譯本證二，首先引用果德，果德指的是一境三諦的道理，這是如來果位之人所證悟的，所以稱為果德。《楞嚴經》說：『我以妙明不滅不生合如來藏（云云）』，這就是它的相。這部分分為兩部分，首先是證悟性體真諦。所以《楞嚴經》說：『而如來藏（Tathagatagarbha）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，非無無明盡乃至非老死盡，非苦集滅道，非智非得，非檀那（Dāna）乃至非般剌若（Prajñā），非怛答阿羯（Tathāgata）非阿羅訶（Arhat）非三藐三菩（Samyak-saṃbuddha），非常樂我凈。』這就是性體清凈，是為真諦。圓融三諦，如果從真諦的角度來說，那麼即使是極細微的塵埃也必須消除；如果從俗諦的角度來說，那麼一切諸法都可以成立；如果從中諦的角度來說，那麼二邊對立的觀念就完全超越了。『非心至非意識界』，指的是超越了六凡界；『非無明至非老死盡』，指的是超越了緣覺界；『非苦集滅道至非智非得』，指的是超越了聲聞界；『非檀那等』，指的是超越了菩薩界；『非怛答阿羯等』，指的是超越了佛界。首先否定了能證悟之人的如來三號，其次否定了所證悟之法的常樂我凈四德。怛答阿羯（Tathāgata）意為如來，阿羅訶（Arhat）意為應供，三藐三菩（Samyak-saṃbuddha）意為正遍知。因為如來藏的道理是即有而無，所以十界都寂然不動。既然十界都不是，就可以證悟性體真諦了。 △其次是證悟性具俗諦。『而如來藏（Tathagatagarbha）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。』這就是性具十界，是為俗諦。因為如來藏的道理是即無而有，所以十界都清晰分明。既然十界都是，就可以證悟性具俗諦了。 △第三是證悟性量中諦。『而如來藏（Tathagatagarbha）妙明心元，離即離非，是即非即。』這就是性量，是為中諦。既雙重否定真俗，所以說是『離即離非』；又雙重肯定真俗，所以說是『是即非即』。因為如來藏的道理是遮照同時，所以十界圓融而微妙。

【English Translation】 English version Second, initially citing the virtue of the fruit. The virtue of the fruit refers to the principle of the Three Truths in a single realm, which is realized by the Tathagata (如來) in the fruition stage, hence it is called the virtue of the fruit. The Shurangama Sutra (楞嚴經) says: 'I, with wondrous illumination, neither ceasing nor arising, unite with the Tathagatagarbha (如來藏) (and so on),' which is its aspect. This section is divided into two parts; first, to realize the Truth of the Essence of Nature. Therefore, the Shurangama Sutra (楞嚴經) says: 'And the Tathagatagarbha (如來藏), the wondrously illuminating primordial mind, is neither mind nor emptiness, neither earth, water, fire, nor wind, neither eye, ear, nose, tongue, body, nor mind, neither form, sound, smell, taste, touch, nor dharma, neither the realm of the eye up to the realm of consciousness, neither ignorance up to old age and death, neither the exhaustion of ignorance up to the exhaustion of old age and death, neither suffering, accumulation, cessation, nor path, neither wisdom nor attainment, neither Dāna (檀那) up to neither Prajñā (般剌若), neither Tathāgata (怛答阿羯) nor Arhat (阿羅訶) nor Samyak-saṃbuddha (三藐三菩), neither permanence, bliss, self, nor purity.' This is the purity of the essence of nature, and it is the Truth. The Three Truths are perfectly harmonized. Speaking from the perspective of Truth, even the finest dust must be eliminated; speaking from the perspective of Conventional Truth, all dharmas can be established; speaking from the perspective of the Middle Truth, the duality of extremes is completely transcended. 'Neither mind up to neither the realm of consciousness' refers to transcending the Six Realms of ordinary beings; 'neither ignorance up to neither the exhaustion of old age and death' refers to transcending the realm of Pratyekabuddhas (緣覺); 'neither suffering, accumulation, cessation, nor path up to neither wisdom nor attainment' refers to transcending the realm of Śrāvakas (聲聞); 'neither Dāna (檀那) and so on' refers to transcending the realm of Bodhisattvas (菩薩); 'neither Tathāgata (怛答阿羯) and so on' refers to transcending the realm of Buddhas (佛). First, it negates the three titles of the person who can realize enlightenment, and second, it negates the four virtues of permanence, bliss, self, and purity of the dharma that is realized. Tathāgata (怛答阿羯) means 'Thus Come One', Arhat (阿羅訶) means 'Worthy of Offerings', and Samyak-saṃbuddha (三藐三菩) means 'Right and Universal Knowledge'. Because the principle of the Tathagatagarbha (如來藏) is that it is both existent and non-existent, all ten realms are still and unmoving. Since none of the ten realms are, one can realize the Truth of the Essence of Nature. △ Next is to realize the Conventional Truth of the inherent nature. 'And the Tathagatagarbha (如來藏), the primordial, illuminating, wondrous mind, is mind, is emptiness, is earth, water, fire, and wind, is the Six Realms of ordinary beings, is the Two Vehicles, and even is the Tathagata (如來) with permanence, bliss, self, and purity.' This is the inherent nature possessing the Ten Realms, and it is the Conventional Truth. Because the principle of the Tathagatagarbha (如來藏) is that it is both non-existent and existent, all ten realms are clearly distinct. Since all ten realms are, one can realize the Conventional Truth of the inherent nature. △ Third is to realize the Middle Truth of the measure of nature. 'And the Tathagatagarbha (如來藏), the wondrously illuminating primordial mind, is neither separate nor not separate, is both separate and not separate.' This is the measure of nature, and it is the Middle Truth. It doubly negates both Truth and Conventional Truth, hence it is said to be 'neither separate nor not separate'; it doubly affirms both Truth and Conventional Truth, hence it is said to be 'is both separate and not separate'. Because the principle of the Tathagatagarbha (如來藏) is that negation and affirmation occur simultaneously, the ten realms are perfectly harmonized and wondrous.

既遮照雙融可以證性量中諦矣長水亦曰初本妙元心約非相以明真諦次元明心妙約即相以明俗諦次妙明心元約遮照以明中道諦論主曰三諦俱各有主約心故空故真諦以心字為主約妙故俗故俗諦以妙字為主約元故中故中諦以元字為主也。

△次引因性文因性者以地等七大之性皆因心本具故云因性此自分二初證性中三德。

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。

又云下單引地大之文以立三德仍以六大例同故云莫不如是次地水火風下別配三德。

△次證具即三德言具即者地等七大屬具以其當體清凈周遍故云具即三德也。

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。

又地水下約依報以明體量見識下約正報以明體量地水等性具也清凈本然性體也周遍法界性量也。

△次釋受無量名二初徴名舉要。

云何受無量名舉要言之此之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。

或者不定之辭名既無量今但立楞嚴果位七名者舉要言之也古德云一法不立煩惱蕩盡曰空如來藏不妄不變曰真如離過絕

【現代漢語翻譯】現代漢語譯本：既遮照雙融可以證得性量中諦，長水法師也說，最初的本妙元心，用『非相』來闡明真諦；其次闡明心妙，用『即相』來闡明俗諦；再次闡明妙明心元，用『遮照』來闡明中道諦。論主說，三諦各自都有其主要依據，因為是依心而論，所以空即是真諦，以『心』字為主；因為是依妙而論，所以俗即是俗諦，以『妙』字為主；因為是依元而論，所以中即是中諦，以『元』字為主。接下來引用因性文，所謂因性，是指地等七大（地、水、火、風、空、見、識）的性質，都是因為心本來就具備的，所以稱為因性。這部分分為兩段，首先在證性中闡述三德。又說，如來藏性（Tathagatagarbha-nature，一切眾生皆有的佛性），色真空性，空真色，清凈本然，周遍法界（Dharmadhatu，宇宙萬有），地、水、火、風、空、見、識，沒有不是這樣的。地、水、火、風、空、見、識，就是性具（nature-endowed）；清凈本然，就是性體（nature-essence）；周遍法界，就是性量（nature-measure）。又說，下面引用地大（earth element）的經文來確立三德，並且用六大（six great elements）來類比，所以說『沒有不是這樣的』。接下來，地、水、火、風等分別對應三德。接下來證明具即三德，所謂具即，是指地等七大屬於具，因為它們本身就是清凈周遍的，所以稱為具即三德。又說，地、水、火、風、空，清凈本然，周遍法界，這是依報國土（environment）的性體性量；見、識，清凈本然，周遍法界，這是正報五陰（five aggregates）的性體性量。又，地水等是依報，用來闡明體量；見識等是正報，用來闡明體量。地水等是性具；清凈本然是性體；周遍法界是性量。接下來解釋受無量名，首先是提綱挈領地提出名稱。為什麼會受到無量名？概括地說，這個心性，或者叫做空如來藏（Emptiness Tathagatagarbha），或者叫做真如佛性（Tathata Buddha-nature），或者叫做庵摩羅識（Amala-consciousness，第九識），或者叫做大圓鏡智（Great Perfect Mirror Wisdom），或者叫做菩提涅槃（Bodhi Nirvana，覺悟和寂滅）。『或者』是不確定的措辭，名稱既然是無量的，現在只是確立《楞嚴經》（Surangama Sutra）果位的七個名稱，這是提綱挈領地說。古德說，一法不立，煩惱蕩盡，叫做空如來藏；不妄不變，叫做真如；離過絕

【English Translation】 English version: That the dual fusion of illumination and obscuration can prove the truth of the nature-measure middle way. Changshui also said that the initial fundamental wondrous original mind uses 'non-form' to clarify the true truth; next, clarifying the wondrous mind uses 'identity with form' to clarify the conventional truth; next, clarifying the wondrous bright original mind uses 'obscuration and illumination' to clarify the middle way truth. The author of the treatise says that each of the three truths has its main basis. Because it is discussed in relation to the mind, emptiness is the true truth, with the word 'mind' as the main focus; because it is discussed in relation to the wondrous, the conventional is the conventional truth, with the word 'wondrous' as the main focus; because it is discussed in relation to the original, the middle is the middle truth, with the word 'original' as the main focus. Next, quoting the text on inherent nature. The so-called inherent nature refers to the nature of the seven great elements (earth, water, fire, wind, space, perception, and consciousness), all of which are inherently possessed by the mind, hence they are called inherent nature. This section is divided into two parts, first elaborating on the three virtues within the proof of nature. It also says, 'The Tathagatagarbha-nature (如來藏性), the true emptiness of form, the true form of emptiness, is pure and inherently pervasive throughout the Dharmadhatu (法界). Earth, water, fire, wind, space, perception, and consciousness are all like this.' Earth, water, fire, wind, space, perception, and consciousness are nature-endowed (性具); pure and inherent is the nature-essence (性體); pervasive throughout the Dharmadhatu is the nature-measure (性量). It also says, 'Below, quoting the text on the earth element (地大) to establish the three virtues, and using the six great elements (六大) as an analogy, hence it says 'all are like this'. Next, earth, water, fire, wind, etc., are separately matched with the three virtues. Next, proving that possessing is identical to the three virtues. The so-called possessing refers to the fact that the seven great elements, such as earth, belong to possessing, because they are inherently pure and pervasive, hence they are called possessing is identical to the three virtues. It also says, 'Earth, water, fire, wind, and space, pure and inherent, pervasive throughout the Dharmadhatu, are the nature-essence and nature-measure of the dependent retribution land (依報國土); perception and consciousness, pure and inherent, pervasive throughout the Dharmadhatu, are the nature-essence and nature-measure of the direct retribution five aggregates (正報五陰).' Also, earth, water, etc., are the dependent retribution, used to clarify the essence and measure; perception and consciousness, etc., are the direct retribution, used to clarify the essence and measure. Earth, water, etc., are nature-endowed; pure and inherent is the nature-essence; pervasive throughout the Dharmadhatu is the nature-measure. Next, explaining the reception of countless names, first, highlighting the key points of the names. Why are countless names received? To put it succinctly, this mind-nature is either called the Emptiness Tathagatagarbha (空如來藏), or called the Tathata Buddha-nature (真如佛性), or called the Amala-consciousness (庵摩羅識), or called the Great Perfect Mirror Wisdom (大圓鏡智), or called Bodhi Nirvana (菩提涅槃). 'Or' is an indefinite term. Since the names are countless, now only establishing the seven names of the Surangama Sutra (楞嚴經) fruit position is to highlight the key points. Ancient worthies said, 'If a single dharma is not established and afflictions are completely eradicated, it is called the Emptiness Tathagatagarbha; if it is not false and does not change, it is called Tathata; if it is free from faults and transcends'

非曰佛性分別一切而無染著曰庵摩羅識洞照萬法而無分別曰大圓鏡智諸佛所得曰菩提寂靜常樂曰涅槃今云心性受無量名者空如來藏者藏性也真如者本性也佛性者覺性也庵摩羅識者識性也大圓鏡智者智性也菩提者果性也涅槃者果果性也豈非性之別名乎。

△次融通名德名德者空如來藏等名也體量德也。

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名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。

性體下以德融名意謂若體量二德受空藏之名即性具三千世間亦名空藏矣余皆仿此。

△次結成宗偈。

故曰一真法性中具足十法界依正本融通生佛非殊致。

△次料簡二初難初后俱墮。

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。

此一真下問若初心下難初心者名字位人也後心者究竟果人也問意謂名字位人發心修觀三惑二死全在安有果地七種名目乎究竟位人既轉煩惱而成菩提轉生死而成涅槃尚何有於九界乎此以偏難圓也初後下結難。

△次釋初后俱善二初釋二初據難立義。

答曰此正顯初心是

【現代漢語翻譯】現代漢語譯本：並非說佛性分別一切而沒有染著，這叫做庵摩羅識（Amala-vijñāna，清凈識）；洞察照見萬法而沒有分別，這叫做大圓鏡智（Ādarśa-jñāna，如鏡子般清晰的智慧），這是諸佛所證得的，叫做菩提（Bodhi，覺悟）；寂靜安樂永恒不變，這叫做涅槃（Nirvana，寂滅）。現在說心性接受無量的名稱，空如來藏（Tathāgatagarbha，如來藏）是指藏性，真如（Tathātā，事物的真實本性）是指本性，佛性（Buddhatā，成佛的潛能）是指覺性，庵摩羅識是指識性，大圓鏡智是指智性，菩提是指果性，涅槃是指果果性，難道不是（這些名稱）只是（心性）不同的別名嗎？

接下來是融通名稱和功德，名稱和功德是指空如來藏等名稱，是體量和功德。

性體和性量，名稱為空如來藏，就是指自性具足十法界、五陰和國土，名稱為空如來藏；性體和性量，名稱為真如佛性，就是指自性具足等等，名稱為真如佛性；性體和性量，名稱為庵摩羅識，就是指自性具足等等，名稱為庵摩羅識；性體和性量，名稱為大圓鏡智，就是指自性具足等等，名稱為大圓鏡智；性體和性量，名稱為菩提涅槃，就是指自性具足等等，名稱為菩提涅槃。

『性體』以下是用功德來融通名稱，意思是說如果體和量兩種功德接受了空如來藏的名稱，那麼自性具足三千世間也叫做空如來藏了，其餘的都可以仿照這個例子。

接下來是總結宗義的偈頌。

所以說，在一真法性中，具足十法界，依報和正報本來就融通，眾生和佛陀並沒有特殊的差別。

接下來是簡別分析，首先提出疑問，開始和最後都落空。

有人問：這個一真法界是最初發心的時候是，還是最後證果的時候是？如果是最初發心的時候是，那麼就不應該有七種名稱；如果是最後證果的時候是，那麼就不應該有九法界。開始和最後都落空，立論不能成立。

『此一真』以下是提問，『若初心』以下是責難，最初發心的人是指名字位的人，最後證果的人是指究竟果位的人。提問的意思是說，名字位的人發心修觀，三惑和二死完全存在，怎麼會有果地的七種名目呢？究竟位的人既然已經轉煩惱成為菩提，轉生死成為涅槃，哪裡還有九法界呢？這是用片面的觀點來責難圓融的道理。『初后』以下是總結責難。

接下來解釋開始和最後都很好，首先解釋，首先根據責難來立論。

回答說：這正是顯示最初發心就是。

【English Translation】 English version: It is not said that Buddha-nature distinguishes all things without being tainted; this is called Amala-vijñāna (pure consciousness); to penetrate and illuminate all dharmas without discrimination is called Ādarśa-jñāna (mirror-like wisdom), which is attained by all Buddhas and is called Bodhi (enlightenment); stillness, joy, constant and unchanging, is called Nirvana (extinction). Now it is said that the nature of mind receives countless names: the Tathāgatagarbha (Buddha-nature) refers to the nature of the storehouse, Tathātā (suchness) refers to the original nature, Buddhatā (Buddha-nature) refers to the nature of awakening, Amala-vijñāna refers to the nature of consciousness, Ādarśa-jñāna refers to the nature of wisdom, Bodhi refers to the nature of the fruit, and Nirvana refers to the nature of the fruit of the fruit. Are these not just different names for (the nature of mind)?

Next is the interpenetration of names and virtues. Names and virtues refer to names such as Tathāgatagarbha, which are the substance, measure, and virtue.

The substance and measure of nature, the name is Tathāgatagarbha, which means that the self-nature is fully endowed with the ten dharma realms, the five skandhas, and the land; the name is Tathāgatagarbha. The substance and measure of nature, the name is Suchness Buddha-nature, which means that the self-nature is fully endowed, etc.; the name is Suchness Buddha-nature. The substance and measure of nature, the name is Amala-vijñāna, which means that the self-nature is fully endowed, etc.; the name is Amala-vijñāna. The substance and measure of nature, the name is Great Perfect Mirror Wisdom, which means that the self-nature is fully endowed, etc.; the name is Great Perfect Mirror Wisdom. The substance and measure of nature, the name is Bodhi Nirvana, which means that the self-nature is fully endowed, etc.; the name is Bodhi Nirvana.

『The substance of nature』 below uses virtue to interpenetrate names, meaning that if the two virtues of substance and measure accept the name of Tathāgatagarbha, then the self-nature fully endowed with the three thousand worlds is also called Tathāgatagarbha. The rest can be modeled after this example.

Next is the verse summarizing the doctrine.

Therefore, it is said that in the one true Dharma-nature, the ten Dharma realms are fully present, and the dependent and proper rewards are originally interpenetrating. Sentient beings and Buddhas have no special difference.

Next is the analysis and distinction. First, a question is raised, and both the beginning and the end are in vain.

Someone asks: Is this one true Dharma realm the case at the time of initial aspiration, or at the time of final attainment? If it is the case at the time of initial aspiration, then there should not be seven names; if it is the case at the time of final attainment, then there should not be nine Dharma realms. Both the beginning and the end are in vain, and the argument cannot be established.

『This one true』 below is the question, 『If the initial aspiration』 below is the accusation. The person of initial aspiration refers to the person in the position of name, and the person of final attainment refers to the person in the ultimate fruit position. The meaning of the question is that the person in the position of name makes an aspiration to cultivate contemplation, and the three confusions and two deaths are fully present. How can there be seven names of the fruit ground? Since the person in the ultimate position has already transformed afflictions into Bodhi and transformed birth and death into Nirvana, where are the nine Dharma realms? This is using a one-sided view to accuse the principle of interpenetration. 『Beginning and end』 below is the summary of the accusation.

Next, explain that both the beginning and the end are good. First, explain, first establish the argument based on the accusation.

The answer is: This precisely shows that the initial aspiration is.

以初心是故方有後心是以後心是故方顯初心是。

此正顯者圓頓行人初心便知性具別人教道惟詮但中佛性須破九界方顯佛界是有此疑故今答之此正顯初心是也以初是故等者如雲阿鼻依正全據極聖之自心毗盧身土不逾下凡之當念是則因該果海果徹因源因心已具七名果位豈虧九界所謂生佛同源聖凡一致不其然乎。

△次依義釋難二初立義。

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。

果地依正等者文有五句初二句明體次二句明用末一句結歸初心本具言果人能全體起乎無方大用以應群機者悉由證此因心所具也。

△次引證二初泛引。

故曰諸佛果地融通但證眾生理本故得稱性施設無謀而應若不然者何異小乘外道作意神通。

故曰下引文證故得下出其功能若不下反顯釋成稱性施設無謀而應如身土不二門云皆由緣了與性一合方能稱性施設萬端則不起自性化無方所是也小乘外道作意神通者小乘如目連擎五百釋種以至梵天之類外道如停河在耳變釋為羊之類。

△次的引。

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名字乃至究竟蛣蜣以論十界皆理性故無非法界一不可改故名

【現代漢語翻譯】以初心是故方有後心是，以後心是故方顯初心是。（因為有最初的發心，所以才會有後來的修行；因為有後來的修行，所以才彰顯最初的發心。）

此正顯者，圓頓行人初心便知性具，別人教道惟詮但中佛性，須破九界方顯佛界是有。此疑故今答之，此正顯初心是也。以初是故等者，如雲阿鼻（梵文Avīci的音譯，意為無間地獄）依正全據極聖之自心，毗盧（毗盧遮那佛，意為光明遍照）身土不逾下凡之當念，是則因該果海，果徹因源，因心已具七名果位，豈虧九界？所謂生佛同源，聖凡一致，不其然乎。（這段話闡釋了圓頓教義，強調修行者在最初發心時就已具備成佛的本性。其他教派只詮釋部分的佛性，認為需要破除九界才能顯現佛界。這裡解釋了為什麼說最初的發心很重要。就像阿鼻地獄的依報和正報完全基於極聖的自心，毗盧遮那佛的身土也不超出下凡眾生的當下念頭。這樣，因就包含了果海，果也徹悟了因的源頭。因心已經具備了七種果位的名稱，怎麼會缺少九界呢？所以說眾生和佛的本源相同，聖人和凡人本質一致，難道不是這樣嗎？）

△次依義釋難二，初立義。（下面根據義理來解釋疑問，首先確立義理。）

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。（為什麼說因為有最初的發心才會有後來的修行？如果說佛果之地的依報和正報是融通的，色和心是不二的，佛菩薩垂跡於九界，方便度化眾生，這些都是因為證悟了最初發心所具備的。）

果地依正等者，文有五句，初二句明體，次二句明用，末一句結歸初心本具。言果人能全體起乎無方大用，以應群機者，悉由證此因心所具也。（『果地依正』等，這段文字有五句，前兩句說明本體，中間兩句說明作用，最後一句總結歸於最初發心本具。意思是說，證得果位的人能夠完全發揮無方的大用，來應付各種根機的眾生，都是因為證悟了最初發心所具備的。）

△次引證二，初泛引。（下面引用經文來證明，首先泛泛地引用。）

故曰：諸佛果地融通，但證眾生理本，故得稱性施設，無謀而應。若不然者，何異小乘外道作意神通？（所以說：諸佛果地的融通，只是爲了證明眾生的理性本源，所以才能稱合本性地施設，不用思慮就能應驗。如果不是這樣，那和小乘外道刻意造作的神通有什麼區別呢？）

故曰下引文證，故得下出其功能，若不下反顯釋成。稱性施設，無謀而應，如身土不二門云：皆由緣了與性一合，方能稱性施設萬端，則不起自性化無方所是也。小乘外道作意神通者，小乘如目連（佛陀弟子，以神通著稱）擎五百釋種以至梵天之類，外道如停河在耳，變釋為羊之類。（『故曰』以下是引用經文來證明，『故得』以下是說明它的功能，『若不』以下是反過來顯明解釋成就。『稱性施設，無謀而應』，就像《身土不二門》所說：都是因為緣、了和本性合一，才能稱合本性地施設各種方法，這樣就不會離開自性而化度無方。小乘外道刻意造作的神通，小乘就像目連用神通將五百釋迦族人送到梵天，外道就像把河流停留在耳朵里，把釋迦族人變成羊。）

△次的引。（下面再次引用。）

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（一種小蟲）地獄色心皆須六即辯其初后，所謂理蛣蜣名字乃至究竟蛣蜣。以論十界皆理性故，無非法界，一不可改故名。（所以法智大師說：六即的意義不只是針對佛，一切假名和實有的三乘人，乃至天下的蛣蜣和地獄眾生的色心，都需要用六即來辨別它們的先後，所謂理蛣蜣、名字蛣蜣，乃至究竟蛣蜣。用十界來說，都是理性的緣故，沒有不是法界的，因為它的本性是不可改變的。）

【English Translation】 Because of the initial aspiration, there is the subsequent practice; because of the subsequent practice, the initial aspiration is revealed.

This clearly shows that practitioners of the perfect and sudden teaching know that their nature is fully endowed from the very beginning. Other teachings only explain the Buddha-nature in a limited way, requiring the breaking of the Nine Realms to reveal the Buddha Realm. This doubt is why we answer it now, to show that the initial aspiration is indeed the key. 'Because of the initial...' means that, like the Avīci (uninterrupted hell) whose environment and beings are entirely based on the mind of the most holy, the body and land of Vairocana (the all-illuminating Buddha) do not exceed the present thought of the lowest mortal. Thus, the cause encompasses the ocean of effects, and the effect penetrates the source of causes. The causal mind already possesses the seven names of the fruition stage, so how could it lack the Nine Realms? It is said that sentient beings and Buddhas share the same origin, and the holy and the mundane are essentially the same. Isn't that so?

△ Next, based on the meaning, we explain the difficulty in two parts. First, we establish the meaning.

Why is it said that because of the initial aspiration, there is the subsequent practice? If the environment and beings of the fruition ground are interconnected, form and mind are non-dual, manifesting in the Nine Realms, and expediently liberating beings, all of this is due to the initial mind possessing these qualities.

The 'fruition ground environment and beings...' passage has five sentences. The first two sentences explain the substance, the next two sentences explain the function, and the last sentence concludes by returning to the initial aspiration being inherently complete. It means that the person who has attained the fruition can fully manifest boundless great functions to respond to the various capacities of beings, all because of realizing the qualities possessed by this initial mind.

△ Next, we cite evidence in two parts. First, we cite it generally.

Therefore, it is said: 'The Buddhas' fruition ground is interconnected, only proving the fundamental nature of sentient beings, so they can act in accordance with their nature, responding without deliberation.' If it were not so, how would it differ from the intentional supernormal powers of the Śrāvakas (small vehicle) and externalists?

The 'therefore it is said' below cites scriptural evidence. The 'so they can' below brings out its function. The 'if it were not' below reveals and explains its accomplishment. 'Acting in accordance with their nature, responding without deliberation,' is like the 'non-duality of body and land' gate says: 'All are due to the conditions and understanding being united with the nature, only then can they act in accordance with their nature, establishing myriad methods, without arising from the self-nature and transforming without a fixed place.' The 'intentional supernormal powers of the Śrāvakas and externalists' refers to the Śrāvakas, like Maudgalyāyana (one of the Buddha's chief disciples, known for his supernormal powers) carrying five hundred members of the Śākya clan to the Brahma heaven, and the externalists, like stopping a river in the ear and transforming the Śākyas into sheep.

△ Next, we cite it specifically.

Therefore, Great Master Fa-chih said: 'The meaning of the Six Identities is not exclusive to the Buddha. All provisional and real Three Vehicle people, from the heavens down to the dung beetle and the hells, their form and mind all need the Six Identities to distinguish their beginning and end, so-called the principle dung beetle, the name dung beetle, and even the ultimate dung beetle.' Speaking of the Ten Realms, all are of the nature of principle, so there is no non-Dharma Realm, because its nature is unchangeable.

字去不唯顯佛九亦同彰至於果成十皆究竟。

六即之義不專在佛者既曰不專則該九界缺修羅餓鬼者文略所謂理蛣蜣等者且舉畜生界至微細者以六即明之一不可改者性以不變為義既曰無非法界又豈可改法界而為法界乎故名字去者以修顯性也自名字圓聞觀行圓修已去不唯顯佛即性中所具九界亦彰顯矣至於究竟圓證之時十皆究竟此結顯初心是方有後心是也。

△次釋後心是方顯初心是。

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德不顯故無此稱克論性德豈可言無。

正由下釋成理具故果地下結顯眾生在因具而未證故云性德美稱如因果不二門云因果無殊始終理一是也但眾生下釋妨恐疑者謂然則眾生何故無此七種稱謂釋云但眾生在迷性德不顯故無此稱(云云)。

△次結。

故初后俱善立義成矣。

此結答釋難也。

△次一門明事造方融事者對理而言方者對本而說承前理性本具而來惟其理性本具故能事造相融也言事造者以身土緣起屬事故言事造也此自分二初標。

二身土緣起門。

前門約性以明理具故曰一真此中即事以明理具故曰緣起。

△次釋二初述偈立宗。

一真法界性不變能隨緣三身及

四土悉由心變造。

初二句約性以明能隨次二句約事以明所造即指一真法界效能隨染凈之緣不變而變非造而造也三身及四土悉由心變造者輔行雲心造有二種一者約理造即是具二者約事乃明三世凡聖變造變造之名出楞伽華嚴二經(云云)。

△次依宗釋義二初通明諸法二初明不變隨緣三初釋第一句以立根本。

論曰一真法界性即前文所明性體性量性具也。

一真即性體法界即性量而一真法性中具足有十種法界指此具德為身土緣起之本。

△次釋第二句顯前功德三初法。

教中說真如不變隨緣隨緣不變者正由性體性量即性具故。

不變隨緣者即理之事也隨緣不變者即事之理也正由下出其不變隨緣所以。

△次譬。

如君子不器善惡皆能。

君子不器者出儒典夫子論成德之學曰成德之君子體無不具故用無不周不可以器名之也朱子曰器者各適其用而不能相通成德之士體無不具故用無不周非特為一技一藝而已論中所引以譬一真法性之中體無不具故能隨佛界之善九界之惡而造乎十法界也。

△三證二初引經。

故晉譯華嚴經云能隨染凈緣具造十法界。

華嚴凡二譯一晉譯二唐譯今引晉覺賢所譯以證不變隨緣之義也。

△次釋義二初釋隨緣

【現代漢語翻譯】現代漢語譯本四土（四種凈土）完全由心識變現創造。

最初兩句是就體性而言，說明其能隨緣；接下來的兩句是就事相而言，說明其所創造。這裡指的是一真法界（絕對真實的世界）的體性，能夠隨順染凈的因緣，雖然不變但卻能變化，並非刻意造作而自然產生。『三身（佛的三種身：法身、報身、應身）及四土完全由心識變造』，輔行（《法華玄義釋簽》）中說，心造有兩種：一是就理體而言的創造，即是具足；二是就事相而言，說明三世凡夫聖人的變現創造。『變造』這個名稱出自《楞伽經》和《華嚴經》。

接下來依據宗義解釋經文，首先總的說明諸法，首先說明不變隨緣，首先解釋第一句以確立根本。

論中說，『一真法界性』，就是前文所說明的體性、性量、性具。

『一真』即是體性，『法界』即是性量，而一真法性中具足有十種法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛），指的是這種具足功德的體性是身土緣起的根本。

接下來解釋第二句，彰顯前面的功德，首先是法。

經教中說，『真如（事物的真實如是的狀態）不變隨緣，隨緣不變』，正是因為體性、性量即是性具的緣故。

『不變隨緣』，即是理體之事相；『隨緣不變』，即是事相之理體。『正由下』說明其不變隨緣的原因。

接下來是譬喻。

『如君子不器，善惡皆能』。

『君子不器』出自儒家經典，孔子論述成就德行的學問時說，成就德行的君子，其體性無所不具，所以其作用無所不周，不能用器皿來稱呼他。朱熹說，器皿各有其適用的地方而不能互相通用，成就德行的士人，其體性無所不具，所以其作用無所不周，不僅僅是專精於一種技能或一種技藝而已。論中所引用來比喻一真法性之中，體性無所不具，所以能夠隨順佛界的善和九界的惡，而創造十法界。

第三是論證，首先引用經文。

所以晉譯《華嚴經》說，『能隨染凈緣，具造十法界』。

《華嚴經》共有兩種譯本，一是晉譯，二是唐譯，現在引用晉代覺賢所翻譯的經文，來論證不變隨緣的意義。

接下來解釋經文的意義，首先解釋隨緣。

【English Translation】 English version The four lands (four kinds of Pure Lands) are entirely transformed and created by the mind.

The first two sentences are about the nature, explaining its ability to accord with conditions; the next two sentences are about phenomena, explaining what is created. This refers to the nature of the One True Dharma Realm (the absolutely real world), which can accord with defiled and pure conditions. Although it is unchanging, it can transform, not deliberately created but naturally arising. 'The three bodies (the three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya) and the four lands are entirely transformed by the mind.' The 'Auxiliary Conduct' (commentary on the Profound Meaning of the Lotus Sutra) says that there are two kinds of creation by the mind: one is creation in terms of principle, which is completeness; the other is creation in terms of phenomena, explaining the transformation of ordinary beings and sages in the three periods of time. The term 'transformation and creation' comes from the Lankavatara Sutra and the Avatamsaka Sutra.

Next, interpret the meaning of the scriptures according to the tenets of the school, first generally explaining all dharmas, first explaining unchanging yet adapting to conditions, first explaining the first sentence to establish the foundation.

The treatise says, 'The nature of the One True Dharma Realm' is the nature, nature's measure, and nature's inherent qualities explained in the previous text.

'One True' is the nature, 'Dharma Realm' is nature's measure, and the One True Dharma Nature fully possesses the ten Dharma Realms (hells, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas), referring to this nature with complete merit as the root of the arising of body and land.

Next, explain the second sentence to reveal the previous merits, first the Dharma.

The scriptures say, 'Tathata (the true suchness of things) is unchanging yet adapts to conditions, adapting to conditions yet unchanging,' precisely because nature, nature's measure, is nature's inherent qualities.

'Unchanging yet adapting to conditions' is the phenomenon of principle; 'adapting to conditions yet unchanging' is the principle of phenomenon. 'Precisely because of the following' explains the reason for its unchanging yet adapting to conditions.

Next is the analogy.

'Like a noble person is not a vessel, capable of both good and evil.'

'A noble person is not a vessel' comes from the Confucian classics. Confucius, in discussing the learning of achieving virtue, said that a noble person who achieves virtue possesses everything in his nature, so his function is all-encompassing, and he cannot be called a vessel. Zhu Xi said that vessels each have their suitable places and cannot be interchanged. A virtuous person possesses everything in his nature, so his function is all-encompassing, not just specializing in one skill or one art. The quote is used to illustrate that within the One True Dharma Nature, the nature possesses everything, so it can accord with the good of the Buddha Realm and the evil of the nine realms, and create the ten Dharma Realms.

Third is the proof, first quoting the scriptures.

Therefore, the Jin translation of the Avatamsaka Sutra says, 'Able to accord with defiled and pure conditions, fully creating the ten Dharma Realms.'

There are two translations of the Avatamsaka Sutra, one is the Jin translation, and the other is the Tang translation. Now, the Jin translation by Juexian is quoted to prove the meaning of unchanging yet adapting to conditions.

Next, explain the meaning of the scriptures, first explaining adapting to conditions.

變造。

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。

所具者以所彰能九界皆屬染緣佛界方名為凈此正明變造也。

△次釋能之所以二初釋。

所以能者正由性具性若不具何所稱能。

所以下指歸圓家性具揀異別教但中性若下反顯釋成。

△次證。

天臺家言並由理具方有事用此之謂也。

天臺家者指毗陵記主而言記主昔從學於左溪尊者曰某于疇昔之夜夢披僧服腋挾兩輪而游于大河左溪曰汝當以止觀之道而度生乎後果述輔行以釋止觀並由二句輔行中文不敢正斥其諱故云天臺家也。

△三釋三四句結成所由。

是知事中十法界三身四土悉由真如隨緣變造。

事中十法界者應身居同居方便二土即六凡二乘法界也報身居實報土菩薩法界也法身居常寂光土佛法界也若土若身悉由真如隨緣之所建立故云變造。

△次明隨緣不變二初釋。

既曰真如不變隨緣隨緣不變則事中染凈身土當體即真無一絲毫可加損於其間者。

初二句牒前全理起事事即是理事中染凈身土即隨緣變造之者事即理故故云當體即真無一絲毫可加損於其間者以萬法是真如故無可損以真如是萬法故無可加也。

△次證。

【現代漢語翻譯】現代漢語譯本變造：指的是真如自性中所具有的九法界，能夠隨著染污的因緣，造作出事相中的九法界；真如自性中所具有的佛法界，能夠隨著清凈的因緣，造作出事相中的佛法界。『所具者』，是因為所彰顯的能，九界都屬於染污的因緣，只有佛界才稱為清凈，這正是說明變造的含義。 △下面解釋『能』的原因，分為兩部分，首先是解釋。所以能夠這樣，正是因為自性本具，自性如果不具足，又憑什麼稱為『能』呢？『所以』以下，是歸於圓教的自性本具，區別于別教的但中。『自性若下』，是反過來顯示併成就這個解釋。 △下面是論證。天臺家說，都是由於理體本具，才會有事相的作用，說的就是這個道理。『天臺家』，指的是毗陵記主（對《止觀輔行記》的作者湛然的尊稱）而言。記主過去曾向左溪尊者（湛然的老師玄朗）學習，說：『某在以前的夜晚，夢見披著僧服，腋下夾著兩個輪子，在大的河流中游動。』左溪說：『你應當用止觀的道理來度化眾生啊！』後來他撰述《輔行記》來解釋《止觀》，『並由』兩句，是《輔行記》的文字，不敢正面指斥他的隱諱，所以說『天臺家』。 △第三，解釋第三句和第四句，總結成就『所由』。由此可知，事相中的十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛），三身（法身、報身、應身），四土（凡聖同居土、方便有餘土、實報莊嚴土、常寂光土），都是由於真如隨著因緣而變現造作。『事中十法界』，應身居住在凡聖同居土和方便有餘土，也就是六凡和二乘法界。報身居住在實報土，是菩薩法界。法身居住在常寂光土，是佛法界。無論是土還是身，都是由真如隨著因緣所建立的，所以說是變造。 △下面說明隨緣不變，首先是解釋。既然說是真如不變而隨緣，隨緣而真如不變，那麼事相中的染凈身土，當體就是真如，沒有一絲一毫可以增加或減少的。開始的兩句，是承接前面的『全理起事，事即是理』。事相中的染凈身土，就是隨著因緣變造的那些。事相就是理體，所以說當體就是真如，沒有一絲一毫可以增加或減少的。因為萬法就是真如，所以無可減少；因為真如就是萬法，所以無可增加。 △下面是論證。

【English Translation】 English version Transformation (變造, biànzào): Refers to the nine realms of Dharma (九法界, jiǔfǎjiè) inherent in the True Thusness (真如, zhēnrú) nature, which, following defiled conditions, can create the nine realms of Dharma in phenomena; and the Buddha realm of Dharma (佛法界, fófǎjiè) inherent in the True Thusness nature, which, following pure conditions, can create the Buddha realm of Dharma in phenomena. 'What is inherent' (所具者, suǒjùzhě) means that of what is manifested, the nine realms all belong to defiled conditions, only the Buddha realm is called pure. This precisely explains the meaning of transformation. △ Next, explaining the reason for 'ability' (能, néng), in two parts, first the explanation. The reason for being able to do so is precisely because the self-nature is inherently complete (性具, xìngjù). If the self-nature were not complete, what would be called 'ability'? 'Therefore' (所以, suǒyǐ) below, refers to the inherent completeness of the Round School (圓教, yuánjiào), distinguishing it from the provisional teaching's (別教, biéjiào) 'but middle' (但中, dànzhōng). 'If self-nature' (性若, xìngruò) below, is a reverse explanation and completion. △ Next is the proof. The Tiantai school (天臺家, Tiāntāijiā) says that it is all due to the inherent completeness of principle (理具, lǐjù) that there is the function of phenomena (事用, shìyòng). This is what it means. 'Tiantai school' refers to the Record Master of Piling (毗陵記主, Pílíng Jìzhǔ) [a respectful title for Zhanran (湛然), the author of Annotations on the Great Concentration and Insight (止觀輔行記, Zhǐguān Fǔxíngjì)]. The Record Master once studied with Venerable Zuoxi (左溪尊者, Zuǒxī Zūnzhě) [Xuanlang (玄朗), Zhanran's teacher], saying: 'In a past night, I dreamed of wearing a monk's robe, with two wheels under my arms, swimming in a large river.' Zuoxi said: 'You should use the principles of cessation and contemplation (止觀, zhǐguān) to liberate sentient beings!' Later, he wrote Annotations on the Great Concentration and Insight to explain Great Concentration and Insight (止觀, Zhǐguān). The phrase 'all due to' (並由, bìngyóu) is from the text of Annotations on the Great Concentration and Insight. Not daring to directly criticize his taboo, it is said 'Tiantai school'. △ Third, explaining the third and fourth sentences, summarizing and completing 'the reason' (所由, suǒyóu). From this, it is known that the ten realms of Dharma (十法界, shífǎjiè) [hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas] in phenomena, the three bodies (三身, sānshēn) [Dharmakaya (法身, fǎshēn), Sambhogakaya (報身, bàoshēn), Nirmanakaya (應身, yìngshēn)], and the four lands (四土, sìtǔ) [Land of Coexistence of Ordinary Beings and Sages (凡聖同居土, fánshèng tóngjū tǔ), Land of Expedient Means with Remainder (方便有餘土, fāngbiàn yǒuyú tǔ), Land of Actual Reward (實報莊嚴土, shíbào zhuāngyán tǔ), Land of Eternal Tranquility and Light (常寂光土, chángjì guāngtǔ)], are all due to the True Thusness transforming and creating according to conditions. 'The ten realms of Dharma in phenomena' (事中十法界, shìzhōng shífǎjiè), the Nirmanakaya resides in the Land of Coexistence of Ordinary Beings and Sages and the Land of Expedient Means with Remainder, which are the six ordinary realms and the two vehicles. The Sambhogakaya resides in the Land of Actual Reward, which is the Bodhisattva realm. The Dharmakaya resides in the Land of Eternal Tranquility and Light, which is the Buddha realm. Whether land or body, they are all established by the True Thusness according to conditions, so it is said to be transformation. △ Next, explaining unchanging amidst conditions, first the explanation. Since it is said that the True Thusness is unchanging while following conditions, and following conditions while the True Thusness is unchanging, then the defiled and pure bodies and lands in phenomena are inherently True Thusness, without a single hair's breadth that can be added or subtracted. The first two sentences connect to the previous 'the whole principle gives rise to phenomena, phenomena are principle'. The defiled and pure bodies and lands in phenomena are those that are transformed according to conditions. Phenomena are principle, so it is said that they are inherently True Thusness, without a single hair's breadth that can be added or subtracted. Because all dharmas are True Thusness, there is nothing to subtract; because True Thusness is all dharmas, there is nothing to add. △ Next is the proof.

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。

見與見緣等者注家雲根境識三攝盡萬法夫能了諸緣元一寶覺則無是非是矣今引證以明隨緣不變之義也。

△次的明此宗二初發明宗義二初明不變隨緣。

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。

若然者牒定之辭娑婆穢土也極樂凈土也此世眾生當生九品者生也彌陀已成者佛也吾心當果者心也所謂心佛眾生三無差別者也悉由心性之所變造者如十不二門云即心名變變名為造造謂體用是也。

△次明隨緣不變。

心具而造豈分能所即心是佛即佛是心即心是土即上是心即心是果即果是心能造因緣及所造法當處皆是心性。

心具而造等者如水具冰冰即是水故無能所也即心是佛下泯其對待凡有六句不出依正因果能造因緣及所造法等者如妙宗所謂以法界心觀法界境生於法界依正色心是則名為唯依唯正唯色唯心唯亂唯境是也。

△次結歸題旨。

故明此宗而求生樂土者乃生與無生兩冥之至道也。

故明此宗者指偈中所立宗要隨緣不變等乃生與無生兩冥之要道也。

△次八門明枝流妙即二初二門明所生身土次六門明能生因果初二門明所生身土二

【現代漢語翻譯】現代漢語譯本：

《楞嚴經》說，見與見的緣起以及所想的現象，都像虛空中的花朵一樣，本來就是不存在的。這個『見』以及『緣』，原本就是菩提（Bodhi，覺悟）妙凈明體的體現。『見與見緣等』，注家解釋說，根、境、識三者涵蓋了所有萬法。如果能夠明白所有的緣起原本都是一個寶貴的覺悟，那麼就沒有是非對錯了。現在引用這段經文來闡明隨緣不變的意義。 △接下來闡明此宗的兩個方面，首先是發明宗義，其中又分為兩個部分，首先闡明不變隨緣。如果是這樣，那麼娑婆（Saha，忍土）和極樂（Sukhavati，安樂土），這個世界的眾生往生后所處的九品蓮花，以及阿彌陀佛（Amitabha，無量光佛）已經成就的果位，都完全是由心性的變化所造就的。『若然者』是承接上文肯定的說法。娑婆是穢土，極樂是凈土。『此世眾生當生九品者』，指的是往生。『彌陀已成者』，指的是佛。『吾心當果者』，指的是心。這就是所謂的心、佛、眾生三無差別。『悉由心性之所變造者』，就像《十不二門》所說，即心名為變，變名為造，造指的是體和用。 △接下來闡明隨緣不變。心性本具而造作，哪裡能分能造和所造？即心是佛，即佛是心，即心是土，即土是心，即心是果，即果是心。能造的因緣以及所造的法，當下都是心性的體現。『心具而造等者』，就像水本具冰的性質，冰就是水，所以沒有能造和所造的分別。『即心是佛』以下，泯滅了對待的觀念，總共有六句，沒有超出依報、正報、因、果。『能造因緣及所造法等者』，就像《妙宗》所說，以法界心觀法界境，產生法界的依報、正報、色、心，這就是所謂的唯依、唯正、唯色、唯心、唯亂、唯境。 △接下來總結歸於題旨。所以，明白此宗而求生極樂凈土的人，才是達到了生與無生兩種境界融合的至高境界。『故明此宗者』，指的是偈中所立的宗要，隨緣不變等，是生與無生兩種境界融合的重要途徑。 △接下來用八門來闡明枝流的微妙之處，首先用兩門來闡明所生的身土，然後用六門來闡明能生的因果，首先用兩門來闡明所生的身土。

【English Translation】 English version:

The Shurangama Sutra says that seeing and the conditions of seeing, as well as the appearances of what is thought, are like flowers in the sky, fundamentally non-existent. This 'seeing' and 'conditions' are originally the manifestation of the wondrous, pure, and bright essence of Bodhi (Enlightenment). Regarding 'seeing and the conditions of seeing, etc.,' commentators explain that the three—roots, objects, and consciousness—encompass all phenomena. If one can understand that all conditions are originally a precious awakening, then there is no right or wrong. Now, this passage is cited to clarify the meaning of remaining unchanged while adapting to conditions. △ Next, to clarify the two aspects of this school, first, to expound the meaning of the school, which is further divided into two parts, first clarifying remaining unchanged while adapting to conditions. If that is so, then the Saha (World of Suffering) and Sukhavati (Land of Bliss), the nine grades of lotuses where beings of this world are born, and the fruit already attained by Amitabha (Infinite Light Buddha), are all entirely created by the transformations of the mind-nature. 'If that is so' is a phrase affirming the preceding statement. Saha is the impure land, and Sukhavati is the pure land. 'Beings of this world being born into the nine grades' refers to rebirth. 'Amitabha already attained' refers to the Buddha. 'My mind attaining the fruit' refers to the mind. This is what is meant by the mind, Buddha, and sentient beings being undifferentiated. 'All created by the transformations of the mind-nature' is like what is said in the 'Ten Non-Dual Gates': that the mind is called transformation, transformation is called creation, and creation refers to substance and function. △ Next, to clarify remaining unchanged while adapting to conditions. Since the mind-nature inherently possesses and creates, how can one distinguish between the capable and the created? That is, the mind is the Buddha, the Buddha is the mind, the mind is the land, the land is the mind, the mind is the fruit, and the fruit is the mind. The causal conditions that can create and the dharmas that are created are all manifestations of the mind-nature in the present moment. 'The mind inherently possesses and creates, etc.,' is like water inherently possessing the nature of ice, and ice is water, so there is no distinction between the capable and the created. 'The mind is the Buddha' and the following sentences eliminate the concept of duality. There are six sentences in total, not exceeding the dependent reward, the proper reward, cause, and effect. 'The causal conditions that can create and the dharmas that are created, etc.,' are like what is said in the 'Wondrous School': using the mind of the Dharma Realm to contemplate the realm of the Dharma Realm, giving rise to the dependent reward, the proper reward, form, and mind of the Dharma Realm, which is called only dependent, only proper, only form, only mind, only chaos, only realm. △ Next, to conclude and return to the topic. Therefore, those who understand this school and seek rebirth in the Land of Bliss have reached the supreme state of merging the two realms of birth and non-birth. 'Therefore, understanding this school' refers to the essential points established in the verse, such as remaining unchanged while adapting to conditions, which is an important path to merging the two realms of birth and non-birth. △ Next, using eight gates to clarify the subtle aspects of the branches, first using two gates to clarify the body and land that are born, then using six gates to clarify the causes and effects that can give rise to birth, first using two gates to clarify the body and land that are born.

初一門約依報論妙二初標。

三心土相即門。

此亦約具造而言佛土由心心具而造造全是心故能相即也。

△次釋二初述偈立宗。

西方安樂土去此十萬億與我介爾心初無彼此異。

宗意約即遠論近亦指迷即悟也去此十萬億者十疑論云此對凡夫肉眼生死心量言之耳以凡夫心量言之去西方佛剎不啻十萬億剎之遙約心具而造言之曾無彼此之異也。

△次依宗釋義二初釋初二句明遠三初引經。

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。

佛說等者世尊于給孤獨園無問自說告上足弟子舍利弗指其歸趣者也極樂者梵語須摩提此雲安養或云清泰言極樂者猶云最勝也。

△次釋數。

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。

百億下明佛土之相十千下正明數量也日月處須彌之腰大海繞須彌之下鐵圍環大海之外一佛土者俱舍頌云四大洲日月須彌盧欲天梵世各一千名一小千界此小千千倍說名為中千此千倍大千皆同一成壞以此百億等為一佛土也。

△三結成。

一佛國土已自廣大況億佛國土乎況十萬億乎是則極樂國土去此甚遠。

一佛下展轉況佛土甚多是則下結佛土甚遠況者非比況之況乃以少況多之

【現代漢語翻譯】現代漢語譯本初一門約依報論妙二初標。

三心土相即門。

此亦約具造而言，佛土由心心具而造，造全是心，故能相即也。

△次釋二，初述偈立宗。

西方安樂土，去此十萬億，與我介爾心，初無彼此異。

宗意約即遠論近，亦指迷即悟也。去此十萬億者，《十疑論》云：『此對凡夫肉眼生死心量言之耳。』以凡夫心量言之，去西方佛剎不啻十萬億剎之遙；約心具而造言之，曾無彼此之異也。

△次依宗釋義，二初釋初二句明遠，三初引經。

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。』

佛說等者，世尊于給孤獨園無問自說，告上足弟子舍利弗（Śāriputra），指其歸趣者也。極樂者，梵語須摩提（Sukhavati），此雲安養，或云清泰，言極樂者，猶云最勝也。

△次釋數。

百億日月、百億須彌（Sumeru）、百億大海、百億鐵圍山，名一佛土。十千為萬，十萬為億。

百億下明佛土之相，十千下正明數量也。日月處須彌（Sumeru）之腰，大海繞須彌（Sumeru）之下，鐵圍環大海之外。一佛土者，《俱舍頌》云：『四大洲、日月、須彌盧（Sumeru）、欲天、梵世各一千，名一小千界；此小千千倍說名為中千；此千倍大千，皆同一成壞。』以此百億等為一佛土也。

△三結成。

一佛國土已自廣大，況億佛國土乎？況十萬億乎？是則極樂國土去此甚遠。

一佛下展轉況佛土甚多，是則下結佛土甚遠。況者，非比況之況，乃以少況多之。

【English Translation】 English version Section One, concerning the wonderfulness of the Dependent Realm, the second initial mark.

The Gate of the Inter-identity of the Three Minds and the Land.

This also speaks from the perspective of complete creation. The Buddha-land is created by the mind possessing all things, and since the creation is entirely mind, they can inter-identify.

△ Next, explaining the second part, first stating the verse to establish the principle.

'The Western Land of Bliss, is a hundred thousand kotis away from here, yet my infinitesimal mind has no difference of self and other.'

The meaning of the principle is to discuss the near in terms of the far, and also to point to enlightenment from delusion. 'A hundred thousand kotis away from here' means, as the Ten Doubts on Pure Land says: 'This is spoken in terms of the mortal eyes and the mind measuring birth and death of ordinary beings.' Speaking in terms of the mind-measurement of ordinary beings, the distance to the Western Buddha-land is no less than a hundred thousand kotis of lands; speaking in terms of the mind possessing all things in its creation, there is no difference of self and other.

△ Next, explaining the meaning based on the principle, the second part first explains the first two lines to clarify the distance, the third part first quotes the sutra.

The treatise says: The Buddha said in the Amitabha Sutra: 'From here, passing westward through a hundred thousand kotis of Buddha-lands, there is a world called Sukhavati (極樂).'

'The Buddha said, etc.' means that the World-Honored One, in the Anathapindika's Grove, without being asked, spoke to his foremost disciple Śāriputra (舍利弗), pointing out the destination to be reached. Sukhavati (極樂) is a Sanskrit word, which is translated here as 'Land of Peace and Nourishment,' or 'Land of Purity and Tranquility.' Saying 'Sukhavati' (極樂) is like saying 'most excellent'.

△ Next, explaining the numbers.

'A hundred kotis of suns and moons, a hundred kotis of Sumerus (須彌), a hundred kotis of great oceans, a hundred kotis of Iron Mountain Ranges, are called one Buddha-land. Ten thousand is called a myriad, a hundred thousand is called a koti.'

'A hundred kotis' below clarifies the appearance of a Buddha-land, and 'ten thousand' below directly clarifies the quantity. The suns and moons are located at the waist of Sumeru (須彌), the great ocean surrounds the bottom of Sumeru (須彌), and the Iron Mountain Range encircles the outside of the great ocean. One Buddha-land, as the Abhidharmakośakārikā says: 'Four great continents, suns and moons, Sumeru (須彌), desire heavens, Brahma worlds, each one thousand, are called one small chiliocosm; this small chiliocosm multiplied a thousand times is called a medium chiliocosm; this medium chiliocosm multiplied a thousand times is called a great chiliocosm, all undergoing the same formation and destruction.' These hundred kotis, etc., constitute one Buddha-land.

△ Three, concluding the formation.

One Buddha-land is already vast, how much more so a koti of Buddha-lands? How much more so a hundred thousand kotis? Therefore, the Land of Bliss is very far from here.

'One Buddha' below elaborates on the fact that Buddha-lands are very numerous, and 'therefore' below concludes that the Buddha-land is very far. 'How much more so' is not a comparison, but rather using the small to infer the great.

況也。

△次釋后二句不遠二初正釋三初明不遠之由。

博地凡夫唸佛求生彈指即到者正由生吾心所具之佛土也。

博地凡夫者凡字亦該得廣藏教三資糧通教干慧別教十信圓家五品皆名凡位今明博地者大地庸常之夫也彈指者言其生之速也觀經疏云如一念頃又云屈伸臂頃彈指之所以即到者有乎二義一者凈業內熏二者慈光外攝般舟論乎三力正由下正明不遠之由。

△次明心之相狀。

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。

介爾者言其心之微剎那者明其時之速毗曇云百二十剎那為一怛剎那此名一瞬六十瞬為一息仁王云一剎那有九百生滅至微者言其狀之甚眇至劣者言其力之不勝介爾者猶言蕞爾也。

△三明心土相即。

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。

謂十下指土即心故曰下結歸宗義。

△次料簡二初以小包不遠難。

問曰介爾之心居於方寸云何能包許遠佛土。

此以相難性以妄局真大抵出於尋常之見楞嚴云外洎山河虛空大地咸是妙明真心中物尚何許遠佛土之不能盡包乎。

△次以真妄不二釋三初法二初略明。

答曰介爾之心昧者謂小達人大觀真妄無二。

答中以

【現代漢語翻譯】現代漢語譯本況且。

△接下來解釋后兩句『不遠』，分為兩部分：首先是正式解釋，分為三部分：首先闡明『不遠』的原因。

博地凡夫（bó dì fán fū，指根基淺薄的凡夫）唸佛求生，彈指之間就能到達，正是因為往生之處是我們心中本具的佛土。

博地凡夫（bó dì fán fū）中的『凡』字，也包括了廣藏教的三資糧位，通教的干慧地，別教的十信位，圓教的五品位，都可稱為凡位。這裡說『博地』，是指大地上的庸常之人。『彈指』是說往生之迅速。《觀經疏》說『如一念頃』，又說『屈伸臂頃』。彈指即到的原因有二：一是凈業的內熏，二是佛的慈光外攝。《般舟論》所說的三力，正是從下面開始正式闡明『不遠』的原因。

△接下來闡明心的相狀。

所說的『介爾心』，就是凡夫唸佛的心。剎那之心極其微小、極其薄弱，所以稱為『介爾』。

『介爾』是說心之微小，『剎那』是說時間之迅速。《毗曇》說一百二十剎那為一怛剎那，這叫做一瞬，六十瞬為一息。《仁王經》說一剎那有九百生滅。『至微』是說它的狀態極其細微，『至劣』是說它的力量不能勝任。『介爾』，就像是說『蕞爾』。

△第三部分闡明心土相即。

所說的十萬億遙遠的佛土，存在於凡夫微小的心中，即心是土，即土是心，所以說『初無彼此異』。

『謂十』以下是說土即是心，『故曰』以下是總結歸宗的意義。

△接下來進行辨析，首先以小包含大來質疑『不遠』。

問：微小的心存在於方寸之間，怎麼能夠包含如此遙遠的佛土？

這是用現象來質疑本體，用虛妄來侷限真實，大抵是出於尋常的見解。《楞嚴經》說，外面的山河、虛空、大地，都是妙明真心中的事物，何況遙遠的佛土不能完全包含呢？

△接下來用真妄不二來解釋，分為三部分，首先是法，分為兩部分，首先是簡略地闡明。

答：微小的心，迷惑的人認為它小，通達的人用大智慧觀察，真和妄是沒有分別的。

回答中以

【English Translation】 English version Moreover.

△ Next, explain the latter two sentences 'not far', divided into two parts: first, the formal explanation, divided into three parts: first, clarify the reason for 'not far'.

The ordinary person (bó dì fán fū, referring to ordinary people with shallow roots) who recites the Buddha's name seeking rebirth can arrive in an instant, precisely because the Pure Land to which they are reborn is inherent in our minds.

The 'ordinary' (fán) in 'ordinary person' (bó dì fán fū) also includes the three accumulations of the Extensive Treasury Teaching, the stage of dry insight in the Common Teaching, the ten faiths of the Separate Teaching, and the five grades of the Perfect Teaching, all of which can be called ordinary positions. Here, 'ordinary' refers to the common people on the earth. 'Instant' means the swiftness of rebirth. The Commentary on the Visualization Sutra says 'like a thought's moment', and also says 'the time it takes to bend and stretch an arm'. There are two reasons for arriving in an instant: first, the internal熏(xūn, influence) of pure karma, and second, the external reception of the Buddha's compassionate light. The three powers discussed in the Pratyutpanna Samadhi Sutra are precisely the formal clarification of the reason for 'not far' from below.

△ Next, clarify the appearance of the mind.

The 'fleeting mind' refers to the mind of an ordinary person reciting the Buddha's name. The mind of a kshana (剎那, moment) is extremely small and weak, so it is called 'fleeting'.

'Fleeting' means the smallness of the mind, and 'kshana' means the swiftness of time. The Abhidharma (毗曇) says that one hundred and twenty kshanas make one tatkshana (怛剎那), which is called an instant, and sixty instants make one breath. The Benevolent Kings Sutra (仁王經) says that there are nine hundred births and deaths in one kshana. 'Extremely small' means that its state is extremely subtle, and 'extremely weak' means that its power is not sufficient. 'Fleeting' is like saying 'tiny'.

△ The third part clarifies the non-duality of mind and land.

The Pure Land that is said to be hundreds of thousands of millions of worlds away exists in the fleeting mind of an ordinary person, that is, the mind is the land, and the land is the mind, so it is said that 'there is no difference between them from the beginning'.

'Said ten' below refers to the land being the mind, and 'therefore said' below is the meaning of summarizing and returning to the source.

△ Next, analyze and distinguish, first using the small containing the large to question 'not far'.

Question: The fleeting mind exists within the square inch, how can it contain such a distant Pure Land?

This is using phenomena to question the substance, and using delusion to limit the truth, which is mostly based on ordinary views. The Surangama Sutra (楞嚴經) says that the external mountains, rivers, empty space, and great earth are all things within the wonderful bright true mind, so how can the distant Pure Land not be completely contained?

△ Next, use the non-duality of truth and delusion to explain, divided into three parts, first the Dharma, divided into two parts, first a brief explanation.

Answer: The fleeting mind, those who are confused think it is small, those who are enlightened observe with great wisdom, and there is no difference between truth and delusion.

In the answer, with

性融相以真奪妄達人大觀者古德云小智自私賤彼貴我達人大觀無可不可大者對小而言責其局于介爾之心不能以大觀也。

△次釋出。

蓋此妄心全性而起性既無邊心亦無際。

此釋成真妄無二蓋此妄心全性而起者指要云心者趣舉剎那心也圓家明性既非但理乃具三千之性此性圓融遍入同居剎那心中謂之全性而起既全性起故心亦無際也。

△次譬。

性如大海心似浮漚全海為漚漚還匝海。

楞嚴以漚譬頑空海喻真覺此中以漚譬妄心海喻法界也以喻顯法思之可了。

△三合二初正合。

蓋真如不變隨緣隨緣不變。

閤中以不變合乎性海隨緣合乎心漚。

△次結責。

既曰隨緣不變豈可以真妄而局大小哉。

既曰下牒前豈可下結責。

△次一門約正報論妙二初標。

四生佛不二門。

此門約果論因指凡同聖以佛所證與生性佛無二無殊故云不二。

△次釋二初述偈立宗。

阿彌與凡夫迷悟雖有殊佛心眾生心究竟無有二。

阿彌者約悟為言凡夫者約迷而說猶言生佛迷悟雖則殊途克論本心初非有二也。

△次依宗釋義二初釋初二句約相明不二而二二初正明二初明彌陀悟相。

論曰阿彌陀佛者果人也成

【現代漢語翻譯】現代漢語譯本『性融相以真奪妄』，通達之人觀察事物，正如古德所說：『小智慧的人自私自利，輕賤他人，看重自己；通達之人觀察事物，認為沒有什麼不可以。』所謂『大』，是相對於『小』而言的，責備那些侷限於狹隘之心的人，不能以宏大的視角來看待事物。

△接下來解釋。

大概是因為這虛妄的心完全由真性而生起，真性既然無邊無際，心也就沒有邊際。

這裡解釋了真妄不二的道理。『大概是因為這虛妄的心完全由真性而生起』，指要義說：『心，是指剎那生滅的心念。』圓教認為，真性不僅是理體，而且具備三千諸法的體性。這種真性圓融無礙，遍入于同居土的剎那心中，所以說『完全由真性而生起』。既然完全由真性生起，所以心也就沒有邊際。

△接下來用比喻說明。

真性如大海，心似浮漚（水泡），整個大海都是水泡的來源，水泡也遍佈于大海之中。

《楞嚴經》用浮漚比喻頑空，用大海比喻真覺。這裡用浮漚比喻妄心，用大海比喻法界。用比喻來顯明佛法，思考一下就可以明白了。

△三合二，首先是正合。

大概是因為真如（tathata）不變隨緣，隨緣不變。

在『合』中，用『不變』來對應真性之海，用『隨緣』來對應心之浮漚。

△接下來是總結責備。

既然說是『隨緣不變』，怎麼可以用真妄來侷限大小呢？

『既然說是』，是承接前面的話；『豈可』，是總結責備。

△接下來從一個角度，從正報（果報）來論述妙理，首先是標示。

四生（samsara）佛不二門。

這一門從果報的角度來論述因地，指出凡夫與聖人相同，佛所證悟的與眾生的自性佛沒有兩樣，沒有差別，所以說『不二』。

△接下來解釋，分為兩部分，首先是敘述偈頌，確立宗旨。

阿彌（Amitabha）與凡夫，迷悟雖然有差別，佛心（Buddha-citta）眾生心（sattva-citta），究竟沒有兩樣。

阿彌，是從覺悟的角度來說；凡夫，是從迷惑的角度來說。就像說眾生與佛，迷與悟雖然道路不同，但從根本的心性來說，最初並沒有兩樣。

△接下來依據宗旨解釋含義，分為兩部分，首先解釋前兩句，從現象上說明不二而二，分為兩部分，首先說明彌陀的覺悟之相。

論曰：阿彌陀佛，是果地之人，成就了...

【English Translation】 English version 'The nature merges with appearances, using truth to overcome delusion.' Those who have attained great understanding observe things as the ancient sages said: 'Small wisdom is selfish, devaluing others and valuing oneself; those who have attained great understanding see nothing as impossible.' The term 'great' is relative to 'small,' criticizing those who are confined to narrow minds and cannot view things from a grand perspective.

△ Next, an explanation.

It is probably because this deluded mind arises entirely from the true nature. Since the true nature is boundless, the mind is also limitless.

This explains the principle of the non-duality of truth and delusion. 'It is probably because this deluded mind arises entirely from the true nature,' refers to the essential meaning: 'The mind refers to the momentary arising and ceasing of thoughts.' The perfect teaching believes that the true nature is not only principle but also possesses the nature of three thousand dharmas. This nature is perfectly fused and pervades the momentary mind in the Land of Coexistence, so it is said to 'arise entirely from the true nature.' Since it arises entirely from the true nature, the mind is also limitless.

△ Next, an analogy.

The true nature is like the great ocean, and the mind is like a floating bubble. The entire ocean is the source of the bubble, and the bubble also pervades the ocean.

The Surangama Sutra uses the floating bubble to symbolize stubborn emptiness and the ocean to symbolize true awareness. Here, the floating bubble symbolizes the deluded mind, and the ocean symbolizes the Dharma realm. Using analogy to reveal the Dharma, it can be understood with contemplation.

△ Three combinations into two, first the direct combination.

It is probably because the tathata (true thusness) remains unchanged while adapting to conditions, and adapts to conditions while remaining unchanged.

In the 'combination,' 'unchanged' corresponds to the ocean of true nature, and 'adapting to conditions' corresponds to the bubble of the mind.

△ Next, a concluding rebuke.

Since it is said to 'adapt to conditions while remaining unchanged,' how can one limit greatness and smallness with truth and delusion?

'Since it is said' refers to the previous statement; 'how can' is a concluding rebuke.

△ Next, from one perspective, discussing the wonderful principle from the perspective of the main retribution (karmic result), first is the indication.

The non-duality of the four births (samsara) and the Buddha.

This gate discusses the causal ground from the perspective of the result, pointing out that ordinary beings are the same as sages, and what the Buddha has realized is no different from the self-nature Buddha of sentient beings, so it is said to be 'non-dual'.

△ Next, explain, divided into two parts, first is to narrate the verse and establish the purpose.

Amitabha (Amitabha) and ordinary beings, although there are differences in delusion and enlightenment, the Buddha-citta (Buddha-mind) and the sattva-citta (sentient being's mind) are ultimately not different.

Amitabha is spoken from the perspective of enlightenment; ordinary beings are spoken from the perspective of delusion. It is like saying that although the paths of sentient beings and Buddhas, delusion and enlightenment, are different, fundamentally, the original nature of the mind is not different from the beginning.

△ Next, explain the meaning according to the purpose, divided into two parts, first explain the first two sentences, explain the non-duality and duality from the phenomenon, divided into two parts, first explain the aspect of Amitabha's enlightenment.

The treatise says: Amitabha Buddha, is a person of the fruition ground, who has achieved...

就三身四智十力四無所畏十八不共等功德。

三身者即法報化三身也覺性是法身覺相是報身覺用是化身四智者一道慧智見道實性實性中得即開佛知見也二道種智知十法界諸道種別解惑之相一一皆知即示佛知見也三一切智知一切法一相寂滅相即悟佛知見也四一切種智知一切法一相寂滅種種行貌皆知即入佛知見也十力者一是處非處力知一切因緣果報定相從如是因緣生如是果報不生果報悉知之二業智力知一切眾生過現未來諸業諸受乃至第十漏盡力自知我生已盡不受後有是也四無所畏者一者一切智無畏二者漏盡無畏三者說道無畏四者說苦盡道無畏釋云于大眾中廣說自他智斷決定無所失則無恐懼之相也十八不共法者一身無失二口無失三意無失乃至知過去無礙知現在無礙知未來無礙也此十八種法乃如來果人所證不共二乘故云不共也阿彌陀即能成就之人此等諸法皆所成就也。

△次明眾生迷相。

凡夫者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。

煩惱雖多不出三惑業繁雖多不出十惡生死雖多不出二死一一皆云無量恒沙者約別相言之也。

△次約譬結。

迷悟之相譬彼雲泥。

悟者如雲之去來無礙迷者如泥之墜累難通生佛相懸真有若雲泥之隔矣。

△次釋次二

【現代漢語翻譯】現代漢語譯本：關於三身、四智、十力、四無所畏、十八不共法等功德：三身指的是法身、報身、化身。覺性是法身，覺相是報身，覺用是化身。四智是：一、道慧智，見道時證得實性，在實性中開啟佛的知見；二、道種智，知曉十法界中各種道的差別，以及解惑的各種相狀，一一都知曉，即顯示佛的知見；三、一切智，知曉一切法的一相寂滅之相，即領悟佛的知見；四、一切種智，知曉一切法的一相寂滅，以及種種行貌，即進入佛的知見。十力是：一、是處非處力，知曉一切因緣果報的定相，從這樣的因緣產生這樣的果報，不產生果報，全部知曉；二、業智力，知曉一切眾生過去、現在、未來的各種業和各種果報，乃至第十、漏盡力，自己知道我生已經窮盡，不再受後有。四無所畏是：一、一切智無畏；二、漏盡無畏；三、說道無畏；四、說苦盡道無畏。解釋說，在大眾中廣泛宣說自己和他人的智慧和斷證，決定沒有缺失，因此沒有恐懼之相。十八不共法是：一身無失，二口無失，三意無失，乃至知過去無礙，知現在無礙，知未來無礙。這十八種法是如來果位的人所證得，不與二乘（聲聞乘和緣覺乘）共通，所以稱為不共法。阿彌陀（Amitābha）即是能成就之人，這些法都是他所成就的。 △下面說明眾生的迷惑之相。凡夫，指的是人。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。煩惱雖然多，但不超出三惑；業雖然繁多，但不超出十惡；生死雖然多，但不超出二死。一一都說無量恒河沙數，是從個別的相狀來說的。 △下面用比喻來總結。迷惑和覺悟的相狀，好比雲和泥。覺悟的人，如同云的來去沒有阻礙；迷惑的人，如同泥的墜落牽累難以通行。眾生和佛的差別懸殊，確實有如雲和泥的間隔啊。 △下面解釋第二個

【English Translation】 English version: Regarding the merits of the Three Bodies (Trikaya), Four Wisdoms (Caturjnana), Ten Powers (Dasabala), Four Fearlessnesses (Caturvaisaradya), Eighteen Uncommon Qualities (Astadashavenikadharma), etc.: The Three Bodies (Trikaya) refer to the Dharmakaya (法身, Dharma Body), Sambhogakaya (報身, Enjoyment Body), and Nirmanakaya (化身, Emanation Body). The nature of awareness is the Dharmakaya, the appearance of awareness is the Sambhogakaya, and the function of awareness is the Nirmanakaya. The Four Wisdoms (Caturjnana) are: First, the Wisdom of the Path (道慧智), which is attained upon seeing the Path and realizing the true nature. Within this true nature, one opens the Buddha's knowledge and vision. Second, the Wisdom of the Varieties of Paths (道種智), which knows the distinctions of the various paths in the Ten Dharma Realms and the various aspects of delusion, knowing each and every one, thus revealing the Buddha's knowledge and vision. Third, the All-Knowing Wisdom (一切智), which knows the aspect of the one-ness and quiescence of all dharmas, thus realizing the Buddha's knowledge and vision. Fourth, the All-Knowing Wisdom of All Varieties (一切種智), which knows the one-ness and quiescence of all dharmas, as well as their various forms and appearances, thus entering the Buddha's knowledge and vision. The Ten Powers (Dasabala) are: First, the Power of Knowing What Is Possible and What Is Impossible (是處非處力), which knows the definite aspects of all causes, conditions, and results. From such causes and conditions, such results arise; if not, such results do not arise, knowing all. Second, the Power of Karmic Wisdom (業智力), which knows all beings' past, present, and future karmas and their various retributions, up to the tenth, the Power of the Exhaustion of Defilements (漏盡力), knowing oneself that birth is exhausted and that one will not be subject to future existence. The Four Fearlessnesses (Caturvaisaradya) are: First, Fearlessness of All-Knowing Wisdom; Second, Fearlessness of the Exhaustion of Defilements; Third, Fearlessness of Teaching the Dharma; Fourth, Fearlessness of Teaching the Path to the Cessation of Suffering. It is explained that in the midst of the assembly, one extensively proclaims one's own and others' wisdom and realization, with no omissions, and therefore has no fear. The Eighteen Uncommon Qualities (Astadashavenikadharma) are: First, no physical misconduct; Second, no verbal misconduct; Third, no mental misconduct; and so on, up to knowing the past without obstruction, knowing the present without obstruction, and knowing the future without obstruction. These eighteen qualities are attained by those who have reached the fruition of Buddhahood and are not shared with the Two Vehicles (Shravakayana and Pratyekabuddhayana), hence they are called uncommon qualities. Amitābha (阿彌陀) is the one who can accomplish these qualities, and all these dharmas are what he has accomplished. △ Next, explaining the deluded state of sentient beings. Ordinary beings (凡夫), refers to people. They possess countless, immeasurable, Ganges-sand-like afflictions, create countless, immeasurable, Ganges-sand-like karmic bonds, and are destined to undergo countless, immeasurable, Ganges-sand-like births and deaths. Although afflictions are many, they do not exceed the Three Poisons; although karma is vast, it does not exceed the Ten Non-Virtuous Actions; although births and deaths are many, they do not exceed the Two Deaths. Each is said to be countless, immeasurable, like the sands of the Ganges, speaking from the perspective of individual aspects. △ Next, summarizing with a metaphor. The states of delusion and enlightenment are like clouds and mud. The enlightened are like clouds, coming and going without obstruction; the deluded are like mud, sinking and accumulating, difficult to pass through. The difference between sentient beings and Buddhas is vast, truly like the separation between clouds and mud. △ Next, explaining the second

句約性明二而不二二初通明不二五初相性對顯。

言究竟不二者謂據相而言則不二而二約性而論則二而不二。

約性而論者虎溪大師云性具之功功在性惡前來恒沙煩惱即性惡也業系生死即修惡也今體此修惡即是性惡性惡融通任運攝得佛界性善故云二而不二也又性即相故不二而二相即性故二而不二也。

△次展轉釋成二初約迷悟釋成。

蓋諸佛乃悟眾生心內諸佛眾生乃迷諸佛心內眾生。

蓋諸佛等者不二門云但識一念遍見己他生佛他生他佛尚與心同況己心生佛寧乖一念今諸佛者他佛也生心佛者己佛也眾生者己生也佛心生者他生也眾生迷則俱迷非唯迷己亦迷他諸佛覺則俱覺亦乃覺他仍覺己又我心具佛故云眾生心內諸佛佛心具我故云諸佛心內眾生。

△次約三德釋成。

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。

眾生在迷但言本具諸佛已悟故云所證證具雖別覺性元同故不二門云于生局處佛能遍融于佛遍處生自侷限此之謂也。

△三直據心性。

心性之妙豈受其迷迷而不迷斯言有在。

心性之妙等者指要云良由眾生性具善惡不可變異其性圓明名之為佛心性之妙如此又豈受其迷乎如雲雖昏盲倒惑其理存焉斯言有所歸矣。

【現代漢語翻譯】現代漢語譯本：句子的意思是說，從相和性兩個方面來看，既有不二，也有二，但最終是不二的。首先，從相和性的對立來顯現這種關係。說到究竟的不二，是指從相的角度來說，是不二而二；從性的角度來說，是二而不二。從性的角度來說，虎溪大師說：『性具之功，功在性惡。』此處的『性惡』指的是恒河沙數般的煩惱，『修惡』指的是因業力而產生的生死輪迴。現在體悟到這種『修惡』，它本身就是『性惡』。『性惡』融通，自然而然地攝取了佛界的『性善』，所以說是『二而不二』。而且，性即是相，所以是不二而二；相即是性，所以是二而不二。接下來，通過輾轉解釋來闡明『二』，首先從迷和悟的角度來解釋。諸佛是覺悟了眾生心中的諸佛，眾生是迷惑于諸佛心中的眾生。這裡的『諸佛』等，引用《不二門》中的話：『只要認識到一念，就能普遍見到自己和他人，眾生和佛，他人和佛都與心相同，更何況自己的心和佛呢？難道會違背一念嗎？』這裡的『諸佛』指的是他佛，『生心佛』指的是己佛，『眾生』指的是己生，『佛心生』指的是他生。眾生迷惑，則全部迷惑，不僅迷惑自己，也迷惑他人；諸佛覺悟，則全部覺悟，也覺悟他人，仍然覺悟自己。而且，我的心具有佛性，所以說『眾生心內諸佛』；佛的心具有我，所以說『諸佛心內眾生』。接下來，從三德（性德、修德、果德）的角度來解釋。所以覺悟的人，是覺悟了眾生本具的性體（自性清凈體）、性量（智慧光明）、性具（功德）；所以迷惑的人，是迷惑了諸佛所證的性體、性量、性具。眾生在迷惑時，只說本具；諸佛已經覺悟，所以說是所證。證得的與本具的雖然有所區別，但覺悟的自性原本相同，所以《不二門》中說：『在眾生侷限的地方，佛能夠普遍融通；在佛普遍的地方，眾生自我侷限。』說的就是這個道理。第三，直接從心性來說。心性的奧妙，怎麼會受到迷惑的影響呢？說迷惑而不迷惑，是有道理的。心性的奧妙等，引用《指要》中的話：『正是因為眾生性具善惡，不可改變其自性。其自性圓滿光明，稱之為佛。』心性的奧妙就是這樣。又怎麼會受到迷惑的影響呢？如同所說：『即使昏昧、盲目、顛倒、迷惑，其道理仍然存在。』這句話是有所指的。

【English Translation】 English version: The sentence means that from the perspectives of 'lakshana' (form/appearance) and 'svabhava' (nature/essence), there is both non-duality and duality, but ultimately it is non-duality. First, the relationship is revealed through the opposition of 'lakshana' and 'svabhava'. Speaking of ultimate non-duality, it means that from the perspective of 'lakshana', it is non-dual yet dual; from the perspective of 'svabhava', it is dual yet non-dual. From the perspective of 'svabhava', Master Huxi said: 'The merit of 'svabhavata' (inherent nature) lies in 'svabhava-evil' (inherent evil).' Here, 'svabhava-evil' refers to the countless afflictions like the sands of the Ganges River, and 'cultivated evil' refers to the cycle of birth and death caused by karma. Now, realizing this 'cultivated evil', it is itself 'svabhava-evil'. 'Svabhava-evil' is integrated and naturally encompasses the 'svabhava-good' (inherent good) of the Buddha realm, so it is said to be 'dual yet non-dual'. Moreover, 'svabhava' is 'lakshana', so it is non-dual yet dual; 'lakshana' is 'svabhava', so it is dual yet non-dual. Next, the 'duality' is explained through successive interpretations, first from the perspective of delusion and enlightenment. The Buddhas are enlightened to the Buddhas within the minds of sentient beings, and sentient beings are deluded about the sentient beings within the minds of the Buddhas. Here, 'the Buddhas' etc., quoting from 'The Gate of Non-Duality': 'As long as one recognizes a single thought, one can universally see oneself and others, sentient beings and Buddhas, others and Buddhas are the same as the mind, let alone one's own mind and the Buddha? How could it violate a single thought?' Here, 'the Buddhas' refers to other Buddhas, 'the mind-born Buddha' refers to one's own Buddha, 'sentient beings' refers to one's own sentient beings, and 'the Buddha-mind-born' refers to other's sentient beings. When sentient beings are deluded, they are all deluded, not only deluded about themselves but also deluded about others; when the Buddhas are enlightened, they are all enlightened, also enlightening others, still enlightening themselves. Moreover, my mind possesses Buddha-nature, so it is said 'Buddhas within the minds of sentient beings'; the Buddha's mind possesses me, so it is said 'sentient beings within the minds of the Buddhas'. Next, it is explained from the perspective of the Three Virtues (Dharmakaya (法身), Prajna (般若), and Liberation (解脫)). Therefore, those who are enlightened are enlightened to the inherent 'svabhava-substance' (self-nature pure substance 自性清凈體), 'svabhava-measure' (wisdom and light 智慧光明), and 'svabhava-possession' (merits 功德) of sentient beings; therefore, those who are deluded are deluded about the 'svabhava-substance', 'svabhava-measure', and 'svabhava-possession' that the Buddhas have realized. When sentient beings are deluded, they only talk about inherent possession; the Buddhas have already realized it, so it is said to be what is realized. Although there is a difference between what is realized and what is inherently possessed, the enlightened self-nature is originally the same, so 'The Gate of Non-Duality' says: 'In the limited place of sentient beings, the Buddha can universally integrate; in the universal place of the Buddha, sentient beings limit themselves.' This is what it means. Third, directly from the mind-nature. How can the subtlety of mind-nature be affected by delusion? There is reason in saying that it is deluded yet not deluded. The subtlety of mind-nature etc., quoting from 'Essentials': 'It is precisely because sentient beings inherently possess good and evil, and their self-nature cannot be changed. Its self-nature is perfectly bright, and it is called the Buddha.' The subtlety of mind-nature is like this. How can it be affected by delusion? As it is said: 'Even if it is dim, blind, inverted, and deluded, the principle still exists.' This statement has a reference.

△四會通三身。

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法會合可知。

故眾生等者牒前心性之妙是知果佛圓明之體即我凡夫本具性德眾生本有性量橫亙豎窮屬中諦故配法身性體離過絕非屬真諦故配報身性具三十世間屬俗諦故配應身四智等乃至會合可知者四智屬般若亦配報身十力等屬解脫亦配應身故妙宗云法身非不具於一切法門及諸色相讓于能證及垂應故也。

△五引古德證。

故古德云諸佛心內眾生塵塵極樂眾生心內諸佛唸唸證真。

古德云者即楊次公十疑論序中所說也諸佛等者上句以佛為主明諸佛已悟故云心內眾生塵塵極樂而仍名眾生者不失其本體之名也下句以生為主眾生在迷心內諸佛唸唸證真而眾生不知所謂雖終日行而不自覺枉入諸趣是也。

△次釋成此宗二初生佛相即。

故彌陀即我心我心即彌陀。

生佛之所以相即者亦性具之功也初句明我心具佛故佛即我心次句明佛具我心故我心即佛故自他不二門云雖分自他同在一念既同一念自他豈殊亦此意也。

△次出其功能功能者能以性言功以修言性有具佛之妙能修有即佛之照用。

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

【現代漢語翻譯】現代漢語譯本 △四會通三身。所以，眾生本有的性量，就是諸佛所證的法身（Dharmakaya，佛的真理之身）性體，就是報身（Sambhogakaya，佛的報償之身）性具，就是應身（Nirmanakaya，佛的化身），四智（Adarsha-jnana, Samata-jnana, Pratyavekshana-jnana, Kritya-anushtana-jnana，大圓鏡智、平等性智、妙觀察智、成所作智），十力（Dasabala，如來十種力），四無所畏（Catur-vaisharadya，四種無所畏懼的品質），十八不共法（Avenika-dharma，佛獨有的十八種功德）等功法會合可知。所以說眾生等，是承接前面心性的奧妙，是說果佛圓滿光明的本體，就是我等凡夫本自具足的性德。眾生本有的性量，橫向無邊，豎向窮盡，屬於中諦（Madhyama-satya，中道真理），所以配法身。性體離過絕非，屬於真諦（Paramartha-satya，勝義諦），所以配報身。性具三十世間，屬於俗諦（Samvriti-satya，世俗諦），所以配應身。四智等乃至會合可知，四智屬於般若（Prajna，智慧），也配報身，十力等屬於解脫（Moksha，從輪迴中解脫），也配應身。所以妙宗說，法身並非不具備一切法門以及諸種色相，是讓給能證悟者以及垂跡應化之身。 △五引古德證。所以古德說，諸佛心內眾生塵塵極樂，眾生心內諸佛唸唸證真。古德說，就是楊次公《十疑論序》中所說的。諸佛等，上句以佛為主，說明諸佛已經覺悟，所以說心內眾生塵塵極樂，而仍然稱作眾生，是不失去其本體的名稱。下句以眾生為主，眾生在迷惑之中，心內諸佛唸唸證真，而眾生不知道，所以雖然終日行事而不自覺，白白地墮入諸趣。 △次釋成此宗二初生佛相即。所以彌陀（Amitabha，阿彌陀佛）即我心，我心即彌陀。生佛之所以相互即是，也是性具的功用。初句說明我心具足佛性，所以佛即是我心。次句說明佛具足我心，所以我的心就是佛。所以自他不二門說，雖然分自他，同在一念之間，既然同一念，自他哪裡有差別？也是這個意思。 △次出其功能功能者能以性言功以修言性有具佛之妙能修有即佛之照用。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

【English Translation】 English version △Four Assemblies Penetrate the Three Bodies. Therefore, the inherent nature and capacity of sentient beings is precisely the Dharmakaya (Body of Truth) nature realized by all Buddhas, which is the Sambhogakaya (Body of Bliss) nature complete with the Nirmanakaya (Emanation Body), the Four Wisdoms (Adarsha-jnana, Samata-jnana, Pratyavekshana-jnana, Kritya-anushtana-jnana, the Great Mirror Wisdom, the Wisdom of Equality, the Wisdom of Discriminating Awareness, and the Wisdom of Accomplishing Activities), the Ten Powers (Dasabala, the ten powers of a Tathagata), the Four Fearlessnesses (Catur-vaisharadya, the four kinds of fearlessness), the Eighteen Uncommon Qualities (Avenika-dharma, the eighteen unique qualities of a Buddha), and other meritorious dharmas can be known through their convergence. Therefore, 'sentient beings, etc.' refers to the subtlety of the preceding mind-nature, indicating that the perfect and luminous essence of the fruition Buddha is the inherent virtuous nature possessed by us ordinary beings. The inherent nature and capacity of sentient beings extends horizontally without limit and vertically to the end, belonging to the Middle Truth (Madhyama-satya), hence it is associated with the Dharmakaya. The nature-essence is free from faults and beyond negation, belonging to the Ultimate Truth (Paramartha-satya), hence it is associated with the Sambhogakaya. The nature-completeness encompasses the thirty realms of existence, belonging to the Conventional Truth (Samvriti-satya), hence it is associated with the Nirmanakaya. The Four Wisdoms, etc., up to their convergence being knowable, the Four Wisdoms belong to Prajna (Wisdom) and are also associated with the Sambhogakaya; the Ten Powers, etc., belong to Moksha (Liberation) and are also associated with the Nirmanakaya. Therefore, Miao Zong says that the Dharmakaya is not without all dharmas and various forms, but yields to the one who can realize it and to the body that descends and transforms. △Five: Citing Ancient Worthies as Proof. Therefore, ancient worthies said, 'Within the minds of Buddhas, sentient beings are like dust, every particle is Bliss. Within the minds of sentient beings, Buddhas are in every thought realizing truth.' 'Ancient worthies said' refers to what is said in the preface of Yang Ci-gong's 'Treatise on Ten Doubts'. 'Buddhas, etc.' The first line takes the Buddha as the main subject, clarifying that the Buddhas have already awakened, hence it says 'within the minds of Buddhas, sentient beings are like dust, every particle is Bliss,' and yet they are still called sentient beings, not losing the name of their original substance. The second line takes sentient beings as the main subject. Sentient beings are deluded, and within their minds, Buddhas are in every thought realizing truth, but sentient beings do not know it. Therefore, although they act all day long, they are not aware and vainly enter the various realms of existence. △Next, Explaining and Establishing this School, Two Parts: First, the Inter-identity of Sentient Beings and Buddhas. Therefore, Amitabha (Amitabha Buddha) is my mind, and my mind is Amitabha. The reason why sentient beings and Buddhas are inter-identical is also due to the function of inherent nature. The first sentence clarifies that my mind possesses the Buddha-nature, therefore the Buddha is my mind. The second sentence clarifies that the Buddha possesses my mind, therefore my mind is the Buddha. Therefore, the gate of non-duality of self and other says, 'Although self and other are distinguished, they are together in one thought. Since they are the same thought, how can self and other be different?' This is also the meaning. △Next, Stating its Function. 'Function' refers to 'ability' in terms of nature, and 'merit' in terms of cultivation. Nature inherently possesses the wonderful ability of the Buddha, and cultivation immediately manifests the illuminating function of the Buddha. 'Before a thought arises, it is already accomplished; as soon as a thought arises, it is immediately perfected. The interaction of response and path exists because of this principle, therefore the merit of a Buddha-reciter'

不唐捐。

未舉念時等者猶云雖未修觀之時而具佛之心未始暫缺故云早已成就才舉心念者猶云以我具佛之心而念即心之佛故曰即便圓成感應道交者猶云眾生感心中諸佛諸佛應心內眾生故云道交故念下結勸。

△次六門明能生因果二初三門約因論妙次三門約果論妙初三門約因論妙三初一門明全理起事二初標。

五法界爲念門。

法界者約理為言爲念者約事為言全理起事故云法界爲念猶云以法界性為我之能念也。

△次釋二初述偈立宗。

法界圓融體作我一念心故我念佛心全體是法界。

初二句明全性起修次二句明全修在性法界等者妙宗云又應了知法界圓融不思議體作我一念之心亦復舉體作生作佛乃至云既一一法全法界作故趣舉一即是圓融法界全分是也。

△次依宗釋義二初通明理事三初明事中諸念。

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。

行者下泛明諸念稱佛名時者如觀經下品下生中明或有眾生作不善業五逆十惡具諸不善如此愚人以惡業故應墮惡道乃至善友告言汝若不能念彼佛者應稱無量壽佛如是至心令聲不絕具足十念稱南無阿彌陀佛故於唸唸中除八十億劫生死之罪是也作佛觀時者如觀

【現代漢語翻譯】現代漢語譯本

不唐捐（不會白費）。

『未舉念時等者猶云雖未修觀之時而具佛之心未始暫缺故云早已成就才舉心念者猶云以我具佛之心而念即心之佛故曰即便圓成感應道交者猶云眾生感心中諸佛諸佛應心內眾生故云道交故念下結勸。』—— 這段話的意思是，即使在沒有開始修行觀想的時候，也已經具備了佛的心，從未缺失，所以說早已成就。一旦開始起心動念，因為我具備佛的心，所以念頭就是佛，因此說立刻圓滿成就。眾生心中的佛與諸佛應和眾生的心，所以說是感應道交，因此在念誦之後總結勸勉。

△次六門明能生因果二初三門約因論妙次三門約果論妙初三門約因論妙三初一門明全理起事二初標。

五法界爲念門。

法界（Dharmadhatu）者，從理上來說；爲念者，從事上來說。完全從理上生起事，所以說『法界爲念』，就像說以法界的體性作為我的能念之心。

△次釋二初述偈立宗。

『法界圓融體作我一念心故我念佛心全體是法界。』

前兩句說明完全從體性上開始修行，后兩句說明完全的修行在於體性。『法界等者妙宗云又應了知法界圓融不思議體作我一念之心亦復舉體作生作佛乃至云既一一法全法界作故趣舉一即是圓融法界全分是也。』—— 法界等等，妙宗說，還應該了解法界圓融不可思議的體性，作為我一念的心，也完全以體性來產生，成佛，乃至說既然每一法都是整個法界所造就，所以舉一即是圓融法界的全體。

△次依宗釋義二初通明理事三初明事中諸念。

『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。』

行者，泛指各種念頭。『稱佛名時者如觀經下品下生中明或有眾生作不善業五逆十惡具諸不善如此愚人以惡業故應墮惡道乃至善友告言汝若不能念彼佛者應稱無量壽佛如是至心令聲不絕具足十念稱南無阿彌陀佛故於唸唸中除八十億劫生死之罪是也』—— 稱念佛名的時候，如《觀經》下品下生中所說，或者有眾生造作不善的業，犯下五逆十惡，具備各種不善，這樣的愚人因為惡業應當墮入惡道，這時善友告訴他說，你如果不能憶念那尊佛，就應當稱念無量壽佛，這樣至誠懇切，讓聲音不間斷，具足十念稱念南無阿彌陀佛，所以在每一個念頭中，都能消除八十億劫生死之罪。『作佛觀時者如觀』—— 作佛觀的時候，如《觀經》中說。

【English Translation】 English version

Not in vain.

'『未舉念時等者猶云雖未修觀之時而具佛之心未始暫缺故云早已成就才舉心念者猶云以我具佛之心而念即心之佛故曰即便圓成感應道交者猶云眾生感心中諸佛諸佛應心內眾生故云道交故念下結勸。』 - This passage means that even when one has not yet begun to practice contemplation, one already possesses the Buddha's heart, which has never been lacking, so it is said to be already accomplished. Once one begins to have thoughts, because I possess the Buddha's heart, the thought is the Buddha, so it is said to be immediately and completely accomplished. The Buddhas in the hearts of sentient beings resonate with the hearts of the Buddhas, so it is said to be the interaction of the Way, hence the concluding exhortation after the recitation.

△次六門明能生因果二初三門約因論妙次三門約果論妙初三門約因論妙三初一門明全理起事二初標。

Five Dharmadhatu (法界) as the thought door.

Dharmadhatu (法界) refers to principle; 'as thought' refers to practice. The entire principle gives rise to practice, so it is said 'Dharmadhatu as thought,' like saying taking the nature of Dharmadhatu as my ability to think.

△次釋二初述偈立宗。

'The perfect and all-encompassing body of Dharmadhatu becomes my one thought, therefore my thought of Buddha is entirely Dharmadhatu.'

The first two lines explain that practice arises entirely from nature, and the latter two lines explain that all practice resides in nature. '法界等者妙宗云又應了知法界圓融不思議體作我一念之心亦復舉體作生作佛乃至云既一一法全法界作故趣舉一即是圓融法界全分是也。' - Dharmadhatu, etc., Miaozong says, one should also understand that the perfect and inconceivable body of Dharmadhatu becomes my one thought, and also entirely becomes birth, becoming Buddha, and so on, saying that since each and every dharma is made by the entire Dharmadhatu, taking one is the entirety of the perfect and all-encompassing Dharmadhatu.

△次依宗釋義二初通明理事三初明事中諸念。

'The treatise says: When a practitioner recites the Buddha's name, when practicing Buddha contemplation, when practicing contemplation of the main and supporting environments, when cultivating the three pure karmas, when single-mindedly without confusion, when reciting the name with a scattered mind, even to the vast and countless as the sands of the Ganges afflictions of views and thoughts.'

Practitioner refers to various thoughts in general. '稱佛名時者如觀經下品下生中明或有眾生作不善業五逆十惡具諸不善如此愚人以惡業故應墮惡道乃至善友告言汝若不能念彼佛者應稱無量壽佛如是至心令聲不絕具足十念稱南無阿彌陀佛故於唸唸中除八十億劫生死之罪是也' - When reciting the Buddha's name, as explained in the Lower Grade, Lower Birth of the Visualization Sutra, or there are sentient beings who commit unwholesome karma, committing the five rebellious acts and the ten evil deeds, possessing all kinds of unwholesome deeds, such foolish people should fall into evil paths because of their evil karma. At this time, a good friend tells them, if you cannot remember that Buddha, you should recite the name of Amitabha Buddha, so sincerely and earnestly, let the voice be uninterrupted, fully reciting Namo Amitabha Buddha ten times, so in each and every thought, one can eliminate the sins of eighty billion kalpas of birth and death. '作佛觀時者如觀' - When practicing Buddha contemplation, as said in the Visualization Sutra.

經云佛告阿難及韋提希若欲至心生西方者先當觀於一丈六像在池水上等是也作主伴依正余觀時者前且總明所謂觀雖十六言佛便周是也作主伴下別明主即彌陀伴即觀音勢至依即初觀落日已去乃至變水成冰琉璃成地樹列七種池流八德光明化鳥水聲說法空中天樂華座莊嚴等是也正即阿鞞跋致及三輩往生諸上善人等是也三種凈業時者觀經云欲生彼國者當修三福一者孝養父母奉事師長慈心不殺修十善業二者受持三歸具足眾戒不犯威儀三者發菩提心深信因果讀誦大乘勸進行者如此三事名為凈業仍復告云此三種業乃是過去未來現在三世諸佛凈業正因(云云)一心不亂時者小彌陀經云若有善男子善女人聞說阿彌陀佛執持名號若一日若二日乃至若七日一心不亂專稱名號以稱名故諸罪消滅等是也見思浩浩者見思法華玄義云又云見修又云四住又云染污無知又云取相惑又云枝末無明又云通惑又云界內惑言浩浩者見有單四見覆四見具足四見無言見絕言見一百八見等約五利五鈍言之歷三界四諦增減不同則成八十八使思者亦云思惟亦云迷事思亦名正三毒三界分為九地每一地有九品則成八十一品故云浩浩也恒沙煩惱者亦云塵沙出假菩薩見俗諦理開法眼成道種智之所斷也四念處云十住斷界外上品塵沙十行斷中品塵沙十向斷下品塵沙(云云)。

△次

【現代漢語翻譯】現代漢語譯本經中說，佛告訴阿難（Ananda，佛陀的十大弟子之一）和韋提希（Vaidehi，古印度王后）：『如果想以至誠之心往生西方極樂世界，首先應當觀想一丈六高的阿彌陀佛像在蓮池水上』等等，這些是關於主、伴、依、正四種觀想以及修習時間的說明。前面是總的說明，所謂的觀想雖然有十六種，但佛已經全部概括了。『作主伴』以下是分別說明，『主』指的是阿彌陀佛（Amitabha），『伴』指的是觀世音菩薩（Avalokiteshvara）和大勢至菩薩（Mahasthamaprapta），『依』指的是從初觀的落日開始，一直到變水成冰，琉璃鋪地，樹木排列成七寶行樹，池水流淌著八功德水，光明照耀，化生鳥兒，水聲宣說法音，空中奏響天樂，蓮花寶座莊嚴等等。『正』指的是阿鞞跋致（avaivartika，不退轉菩薩）以及三輩往生的諸位上善之人等等。關於三種凈業的時間，觀經中說：『想要往生彼國的人，應當修習三種福業。第一是孝養父母，奉事師長，慈心不殺，修習十善業。第二是受持三歸依，具足眾戒，不違犯威儀。第三是發菩提心，深信因果，讀誦大乘經典，勸勉他人修行。』這三件事稱為凈業，佛又說：『這三種業是過去、未來、現在三世諸佛的凈業正因。』（云云）。關於一心不亂的時間，小彌陀經中說：『如果有善男子、善女人，聽聞阿彌陀佛的名號，執持名號，若一日、若二日，乃至若七日，一心不亂，專心稱念名號，因為稱念名號的緣故，諸罪消滅』等等。關於見思浩浩，見思在法華玄義中說：『又說見修，又說四住，又說染污無知，又說取相惑，又說枝末無明，又說通惑，又說界內惑。』說『浩浩』是因為見有單四見，復四見，具足四見，無言見，絕言見，一百八見等等，從五利使和五鈍使來說，歷經三界四諦，增減不同，就形成了八十八使。思也稱為思惟，也稱為迷事思，也稱為正三毒，三界分為九地，每一地有九品，就形成了八十一品，所以說『浩浩』。關於恒沙煩惱，也稱為塵沙，是出假菩薩見到俗諦之理，開啟法眼，成就道種智所斷除的。四念處中說：『十住斷除界外上品塵沙，十行斷除中品塵沙，十向斷除下品塵沙』（云云）。 △次

【English Translation】 English version The Sutra says, the Buddha told Ananda (one of the Buddha's ten principal disciples) and Vaidehi (an ancient Indian queen): 'If you wish to be reborn in the Western Pure Land with utmost sincerity, you should first contemplate the sixteen-foot-tall image of Amitabha (Amitabha, the Buddha of Infinite Light) on the lotus pond,' and so on. These are explanations regarding the four contemplations of principal, attendant, dependent, and correct, as well as the time for practice. The preceding is a general explanation; although there are sixteen types of contemplation, the Buddha has encompassed them all. 'Principal and attendant' below are separate explanations; 'principal' refers to Amitabha, 'attendant' refers to Avalokiteshvara (Avalokiteshvara, the Bodhisattva of Compassion) and Mahasthamaprapta (Mahasthamaprapta, the Bodhisattva of Great Strength), 'dependent' refers to starting from the initial contemplation of the setting sun, all the way to transforming water into ice, the ground paved with lapis lazuli, trees arranged as seven rows of jewels, ponds flowing with the eight meritorious waters, radiant light, manifested birds, the sound of water proclaiming the Dharma, heavenly music resounding in the sky, and the lotus throne adorned with splendor, and so on. 'Correct' refers to Avaivartika (avaivartika, non-regressing Bodhisattvas) and the virtuous individuals of the three grades of rebirth, and so on. Regarding the time for the three kinds of pure karma, the Contemplation Sutra says: 'Those who wish to be reborn in that land should cultivate three kinds of meritorious deeds. First, be filial to parents, serve teachers, be compassionate and not kill, and cultivate the ten wholesome deeds. Second, take refuge in the Three Jewels, uphold the precepts completely, and not violate the proper conduct. Third, generate the Bodhi mind, deeply believe in cause and effect, recite the Mahayana scriptures, and encourage others to practice.' These three things are called pure karma, and the Buddha further said: 'These three kinds of karma are the correct causes for the pure karma of all Buddhas in the past, future, and present.' (etc.). Regarding the time for single-mindedness, the Smaller Amitabha Sutra says: 'If there are good men or good women who hear the name of Amitabha Buddha, hold onto the name, whether for one day, two days, or even seven days, with single-mindedness, wholeheartedly reciting the name, because of reciting the name, all sins are extinguished,' and so on. Regarding the vastness of views and thoughts, views and thoughts are described in the Profound Meaning of the Lotus Sutra: 'It also speaks of views cultivated, also speaks of the four abodes, also speaks of defiled ignorance, also speaks of grasping at appearances, also speaks of branch-end ignorance, also speaks of common delusion, also speaks of delusion within the realm.' Saying 'vast' is because views have single four views, repeated four views, complete four views, unspoken views, absolute views, one hundred and eight views, and so on. From the perspective of the five sharp and five dull afflictions, traversing the three realms and four noble truths, with different increases and decreases, eighty-eight afflictions are formed. Thoughts are also called thinking, also called deluded thoughts about things, also called the three poisons, the three realms are divided into nine grounds, each ground has nine grades, forming eighty-one grades, hence the saying 'vast'. Regarding the sands-like afflictions, also called dust-like sands, these are what the Bodhisattvas who emerge from emptiness sever when they see the truth of conventional reality, open the Dharma eye, and accomplish the wisdom of the path. The Four Foundations of Mindfulness say: 'The ten abodes sever the upper-grade dust-like sands outside the realm, the ten practices sever the middle-grade dust-like sands, the ten dedications sever the lower-grade dust-like sands' (etc.). △Next

明事全是理。

凡此有心皆由真如不變隨緣而作全體即是法界。

凡此有心者牒前諸念即理既全理為事故全事即理故云全體即是法界也。

△三證全理論事。

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。

故法智下引文證成不出生佛作正既全法界而作有何一物而不具諸法耶。

△次釋成此宗四初舉劣況勝。

若然者余心尚是況唸佛心乎。

若然者牒前即理之事余心者指前見思浩浩之心尚是法界何況稱名作觀之心能念者乃具佛之心所念者乃即心之佛非法界而何。

△次指事即理。

是故行者唸佛之時此心便是圓融清凈寶覺。

是故等者又牒前唸佛之心指歸行者當念即是故妙宗雲鬚知本覺乃是諸佛法界之身以諸如來無別所證全證眾生本性故也。

△三出其功能。

以此妙心念彼阿彌則彼三身何身不念求彼四土何土不生。

以此妙心者指前圓融寶覺之心此心本來具足身土諸法故稱為妙念彼阿彌等者彼佛乃實報身應同居土亦名尊特亦名勝應而云則彼三身何身不念者良以報應屬修法身是性法身一性舉體起修故得全性成修全修在性三身融妙指一即三今以具佛之心而念即心之佛尚何三身之不念乎求彼四土何土

【現代漢語翻譯】現代漢語譯本：明瞭事相，全部都是真理。所有這些有心識的活動，都是由真如（Tathata，事物的真實本性）不變隨緣而生起，全體就是法界（Dharmadhatu，宇宙萬法的總稱）。『凡此有心者』，是承接前面的各種念頭。既然理體是圓滿的，理就是事物的根本，所以圓滿的事相也就是理體，因此說『全體即是法界』。 △三、證明全體是理，事相也是理。所以法智大師說：『法界圓融不可思議，它的本體作為我一念之心，也同樣全體作為生、作為佛、作為依報、作為正報。』『故法智下』，引用經文來證明不出生佛，作為正報，既然全體法界都參與其中，那麼還有什麼事物不具備諸法呢？ △其次解釋併成就此宗的觀點，首先舉出低劣的情況來襯托殊勝。如果這樣，其餘的心尚且如此，更何況是念佛的心呢？『若然者』，是承接前面即理之事。『余心者』，指前面見思惑（錯誤的見解和思惑）浩瀚的心，尚且是法界，更何況是稱念佛名、作觀想的心呢？能唸的心具足佛的心，所念的佛就是自心之佛，不是法界又是什麼呢？ △其次指出事相就是理體。因此，修行人在念佛的時候，此心便是圓融清凈的寶覺（珍貴的覺悟）。『是故等者』，又是承接前面的唸佛之心，指歸修行人當下的念頭就是。所以妙宗說：『須知本覺（眾生本有的覺悟）乃是諸佛法界之身，因為諸如來沒有其他的證悟，完全證悟了眾生的本性。』 △三、闡述它的功能。用這個微妙的心念彼阿彌陀佛（Amitabha，無量光佛），那麼彼佛的三身（法身、報身、應身）哪一身不被唸到？求生彼佛的四土（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？『以此妙心者』，指前面圓融寶覺的心。此心本來就具足身土諸法，所以稱為妙。『念彼阿彌等者』，彼佛乃是實報身，應同居土，也名尊特，也名勝應。而說『則彼三身何身不念者』，是因為報身和應身屬於修，法身是自性。法身一性全體起修，所以能夠全體自性成就修行，全體修行就在自性之中。三身圓融微妙，指一個就是三個。現在用具足佛的心來念自心之佛，還有什麼三身不被唸到呢？求生彼佛的四土，哪一土

【English Translation】 English version: Understanding affairs entirely is understanding principle. All these activities of the mind arise from the immutable True Thusness (Tathata) adapting to conditions, and the entirety is the Dharmadhatu (the realm of all phenomena). 'All these minds' refers to the preceding thoughts. Since the principle is complete, and principle is the basis of affairs, complete affairs are therefore principle. Hence, it is said, 'the entirety is the Dharmadhatu'. △3. Proving that the whole is principle, and affairs are also principle. Therefore, Great Master Fazhi said: 'The Dharmadhatu is perfectly fused and inconceivable. Its essence acts as my one thought, and also entirely acts as birth, as Buddha, as the dependent realm, and as the reward realm.' 'Therefore, Fazhi below' quotes scripture to prove that not being born as a Buddha, acting as the reward realm, since the entire Dharmadhatu participates in it, what thing does not possess all dharmas? △Next, explaining and establishing the views of this school, first using inferior situations to highlight the superior. If that is so, other minds are still like this, how much more so the mind that recites the Buddha's name? 'If that is so' refers to the preceding matter of principle. 'Other minds' refers to the vast mind of views and thoughts (wrong views and thoughts). It is still the Dharmadhatu, how much more so the mind that recites the Buddha's name and contemplates? The mind that can recite possesses the Buddha's mind, and the Buddha that is recited is the Buddha of one's own mind. If it is not the Dharmadhatu, what is it? △Next, pointing out that affairs are principle. Therefore, when a practitioner recites the Buddha's name, this mind is the perfectly fused, pure, precious awareness (valuable enlightenment). 'Therefore, etc.' again refers to the preceding mind of reciting the Buddha's name, pointing out that the practitioner's present thought is it. Therefore, Miaozong said: 'It must be known that original enlightenment (the inherent enlightenment of sentient beings) is the Dharmakaya (Dharma body) of all Buddhas, because all Tathagatas have no other realization, and fully realize the inherent nature of sentient beings.' △3. Explaining its function. Using this wonderful mind to recite Amitabha (Amitabha, immeasurable light Buddha), then which of the Buddha's three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) is not recited? Seeking rebirth in the Buddha's four lands (eternal tranquil light land, real reward solemn land, expedient remaining land, and the land where saints and ordinary beings dwell together), which land cannot be reborn in? 'Using this wonderful mind' refers to the preceding perfectly fused precious awareness mind. This mind originally possesses all dharmas of body and land, so it is called wonderful. 'Reciting Amitabha, etc.' that Buddha is the Sambhogakaya (reward body), corresponding to the co-dwelling land, also called honorable and special, also called victorious response. And saying 'then which of the three bodies is not recited' is because the reward body and response body belong to cultivation, and the Dharmakaya is self-nature. The one nature of the Dharmakaya entirely arises in cultivation, so it can entirely accomplish cultivation in self-nature, and all cultivation is within self-nature. The three bodies are perfectly fused and wonderful, pointing to one is three. Now, using the mind that possesses the Buddha to recite the Buddha of one's own mind, what three bodies are not recited? Seeking rebirth in the Buddha's four lands, which land

不生者凈土由心心垢土垢心凈土凈以我具土之心求生即心之土尚何四土之不生乎。

△四約位釋妨。

但隨功行淺深品位高下耳。

但隨下釋妨恐疑者謂今明西方凈土者佛惟勝應土屬同居何得輒云三身四土耶故釋云今以法界爲念則何理不臧品位有高下者特隨功行何如耳。

△次一門明事事無礙二初標。

六境觀相吞門。

觀為能照境屬所觀若所若能俱全法界彼此互奪故曰相吞教家所謂諦觀名別體復同是故能所二非二正此意也。

△次釋二初述偈立宗。

十六等諸境事理兩種觀彼此互相吞如因陀羅網。

十六境者觀經疏云初六觀觀其依果次七觀觀其正報后三明三輩九品往生是為十六境也事理二觀者如占察經云觀有二種一者唯識謂一切唯心二者實觀謂觀真如唯識歷事真如觀理非此中的意今云事理兩觀者的指十六境為事觀以即空假中為理觀所謂以吾具佛之心而觀即心之佛乃至是心作佛是心是佛等是也又事觀指三種凈業鈔云今三種福是圓助道與正觀合皆如來行是也相吞之義恐人難解故舉帝網之譬以明。

△次依宗釋義二初先明偈義二初牒三句以立理本二初出相吞之由。

論曰境觀相吞者正由事事無礙也。

事事無礙者賢首清涼立四種法界以釋華嚴

【現代漢語翻譯】現代漢語譯本未生之人的凈土，由心決定。心有污垢，則國土污垢；心清凈，則國土清凈。以我具有染污之心，求生凈土，那麼心所顯現的國土，又怎麼會不是四種國土都未生起的地方呢？ △四、依果位解釋疑問。只不過隨著修行功行的深淺，品位有高低罷了。只不過隨著一句，解釋疑問，恐怕有人懷疑說，現在所說的西方凈土，佛只是勝應身土，屬於凡聖同居土，怎麼能隨便說三身四土呢？所以解釋說，現在以法界爲念，那麼什麼道理不能包含呢？品位有高低，只是隨著修行功行如何罷了。 △其次，用一個法門闡明事事無礙，二、首先標出。六境觀相吞門。觀是能照之智，境是所觀之對象。若能若所，都周全法界，彼此互相奪取，所以叫做『相吞』。教家所說的『諦觀』，名稱不同，體性相同。因此，能觀與所觀，二而不二，正是這個意思。 △其次，解釋，二、首先敘述偈頌，確立宗旨。十六等諸境，事理兩種觀，彼此互相吞，如因陀羅網（Indra's net）。十六境，出自《觀經疏》，最初六觀，觀其依報果報；其次七觀，觀其正報；后三，說明三輩九品往生，這就是十六境。事理二觀，如《占察經》所說，觀有兩種：一是唯識觀，認為一切唯心；二是實觀，觀真如。唯識觀歷事，真如觀理，不是這裡所說的意思。現在說的事理兩觀，是指十六境為事觀，以即空假中為理觀，所謂『以吾具佛之心而觀即心之佛，乃至是心作佛，是心是佛』等。又，事觀指三種凈業，《鈔》中說，現在三種福是圓滿的助道，與正觀結合，都是如來的行持。相吞的意義，恐怕人難以理解，所以用帝釋天網（Indra's net）的比喻來闡明。 △其次，依據宗旨解釋意義，二、首先闡明偈頌的意義，二、首先引用三句來確立理體根本，二、首先說明相吞的由來。論曰：境觀相吞，正是由於事事無礙啊。事事無礙，賢首（Xianshou）、清涼（Qingliang）立四種法界來解釋《華嚴經》（Avatamsaka Sutra）。

【English Translation】 English version The Pure Land for those who are not yet born is determined by the mind. If the mind is defiled, the land is defiled; if the mind is pure, the land is pure. If I, with a defiled mind, seek rebirth in the Pure Land, then how can the land manifested by the mind not be a place where all four lands are not yet born? △4. Explaining doubts based on the position. It's just that the grades are high or low depending on the depth of practice. The 'but only depending on' phrase explains the doubt, fearing that doubters might say that the Western Pure Land now being discussed is only the Sambhogakaya (reward body) and Nirmanakaya (transformation body) land of the Buddha, belonging to the Land of Coexistence of Ordinary Beings and Sages. How can one casually speak of the Trikaya (three bodies of the Buddha) and the Four Lands? Therefore, it is explained that now, taking the Dharmadhatu (realm of reality) as the object of mindfulness, what principle cannot be contained? The grades are high or low, it just depends on the level of practice. △Next, one Dharma-door clarifies the unobstructedness of all phenomena; 2. First, state the topic. The Gate of Mutual Absorption of the Six Objects of Observation. Observation is the wisdom that illuminates, and the object is what is observed. If both the observer and the observed are complete in the Dharmadhatu, they mutually seize from each other, hence the term 'mutual absorption'. What the teaching school calls 'true observation' has different names but the same essence. Therefore, the observer and the observed are not two, which is precisely the meaning. △Next, explain; 2. First, state the verse to establish the principle. The sixteen realms and so on, two kinds of observation, of phenomena and principle, mutually absorb each other, like Indra's net. The sixteen realms come from the Commentary on the Contemplation Sutra. The first six contemplations are on the dependent and resultant rewards; the next seven contemplations are on the principal rewards; the last three clarify the rebirth in the nine grades of the three classes. These are the sixteen realms. The two observations of phenomena and principle are as stated in the Sutra of the Observation of Good and Evil Deeds: there are two kinds of observation: one is the Consciousness-Only observation, which considers everything as mind-only; the other is the Real Observation, which contemplates Suchness. The Consciousness-Only observation goes through phenomena, and the Suchness observation contemplates principle, which is not the meaning here. The two observations of phenomena and principle now being discussed refer to the sixteen realms as the observation of phenomena, and taking the non-duality of emptiness, provisional existence, and the middle way as the observation of principle, as in 'using my mind that possesses Buddhahood to contemplate the Buddha that is mind, and even this mind makes Buddha, this mind is Buddha,' and so on. Also, the observation of phenomena refers to the three kinds of pure karma. The Commentary says that the three kinds of blessings now are the complete auxiliary path, which, combined with the correct observation, are all the practices of the Tathagata (Thus Come One). The meaning of mutual absorption is feared to be difficult to understand, so the analogy of Indra's net is used to clarify. △Next, explain the meaning based on the principle; 2. First, clarify the meaning of the verse; 2. First, quote three lines to establish the fundamental principle; 2. First, explain the origin of mutual absorption. The Treatise says: The mutual absorption of realms and observation is precisely due to the unobstructedness of all phenomena. The unobstructedness of all phenomena is explained by Xianshou and Qingliang establishing the Fourfold Dharmadhatu to explain the Avatamsaka Sutra.

一曰理二曰事三曰理事無礙四曰事事無礙今論中所引以明境觀之所以相吞者蓋得乎事事無礙也。

△次出無礙之本二初略指。

事事所以無礙者所謂有本者如是也。

事事下又出無礙之由猶溯流而窮源本者也有本者如是出儒典今取其文不取其義徐子問于孟子曰仲尼亟稱於水曰水哉水哉何取於水也孟子曰源泉混混不捨晝夜盈科而後進放乎四海有本者如是是之取爾今論引以明事事之所以無礙者蓋由法界圓融不思議體之本而然也。

△次正釋。

蓋由法相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。

蓋由等者亦妙宗中文良以觀經題名觀佛疏名心觀為宗故四明融會之曰今此觀法非但觀佛乃據心觀就下顯高不名為難是知今經心觀為宗意生見佛故得二說義匪殊涂又應了知法界圓融(云云)彼明心佛雙融今論明觀境一致也故曰一塵等者下亦妙宗文大師釋題作諸字互具釋鈔中問本以一字具教行理三今何得以無量壽三字方具於三耶答以題諸字對三德釋斯是妙談貴在得意欲令行者知三德性遍一切處乃至云多亦三德少亦三德(云云)彼云三德此云法界者變其文耳又彼中釋題故云三德此中論具故云法界亦各有其

【現代漢語翻譯】現代漢語譯本：第一是理，第二是事，第三是理事無礙，第四是事事無礙。現在論中所引用的內容，用來闡明境觀之所以相互融合，大概是得益於事事無礙的境界。

△接下來闡述無礙的根本，首先是簡略地指出。

事事之所以能夠無礙，是因為有所謂的『本』，就像這樣。

在『事事』之下又闡述無礙的緣由，就像追溯河流而窮盡源頭一樣。『有本者如是』，出自儒家經典，現在我們取用它的文字，而不取用它的意義。《徐子》問孟子說：『仲尼屢次稱讚水，說「水啊，水啊！」是取水什麼呢？』孟子說：『源泉滾滾而出，不分晝夜，注滿坑坎然後向前流去，最終奔向四海。有本源的水就是這樣。』現在論中引用它來闡明事事之所以能夠無礙，是因為法界圓融，不可思議的本體所決定的。

△接下來是正式的解釋。

之所以說『蓋由』等等，是因為法相圓融，不可思議的本體。我一念的心，也是整個本體的作用，產生眾生，產生佛，產生依報，產生正報。既然都是整個本體的作用，那麼哪一法不是直接就是法界呢？所以說一塵就是法界，不小；剎海就是法界，不大；多也是法界，少也是法界。

『蓋由』等等，也是妙宗中的文字。良以《觀經》的題名是觀佛，《觀佛疏》的名稱是心觀，作為宗旨，所以四明融會貫通地說：『現在這種觀法，不僅僅是觀佛，而是依據心來觀，就低顯高，不稱為難。』由此可知，現在這部經以心觀為宗旨，意生見佛，所以兩種說法意義沒有不同。還應該了解法界圓融（云云）。那裡闡明心佛雙融，現在論中闡明觀境一致。所以說『一塵』等等，以下也是妙宗的文字。大師解釋題目，用諸字相互具備來解釋。釋鈔中問：『原本用一個字具備教、行、理三者，現在為什麼用無量壽三個字才能具備三者呢？』回答說：『用題目中的諸字來對應三德進行解釋，這是精妙的談論，貴在領會其意，想要讓修行者知道三德的性質遍佈一切處，乃至說多也是三德，少也是三德（云云）。』那裡說三德，這裡說法界，是改變了它的文字而已。而且那裡是解釋題目，所以說三德，這裡是論述具備，所以說法界，也各有其道理。

【English Translation】 English version: First is 'Li' (理, principle), second is 'Shi' (事, phenomenon), third is 'Li-Shi Wu Ai' (理事無礙, the non-obstruction between principle and phenomenon), and fourth is 'Shi-Shi Wu Ai' (事事無礙, the non-obstruction between phenomenon and phenomenon). The content cited in this treatise to explain the mutual absorption of 'Jing' (境, object of contemplation) and 'Guan' (觀, contemplation) probably derives from the realm of 'Shi-Shi Wu Ai'.

△ Next, the root of non-obstruction is presented, initially with a brief indication.

The reason why 'Shi-Shi' (phenomenon and phenomenon) can be non-obstructive is because of what is called having a 'root,' like this.

Below 'Shi-Shi', the reason for non-obstruction is further explained, like tracing a stream to its source. 'Having a root is like this' comes from Confucian classics. Now we take its words but not its meaning. Xu Zi asked Mencius, 'Zhongni (仲尼, Confucius) repeatedly praised water, saying, "Water, oh water!" What did he take from water?' Mencius said, 'The spring gushes forth continuously, day and night, filling the hollows before advancing, finally flowing into the four seas. Having a root is like this.' Now, this treatise cites it to explain why 'Shi-Shi' can be non-obstructive, because it is due to the 'Fa Jie Yuan Rong' (法界圓融, Dharma Realm's perfect fusion) and the nature of the inconceivable essence.

△ Next is the formal explanation.

The reason for saying 'Gai You' (蓋由, because of) etc., is because of the 'Fa Xiang Yuan Rong' (法相圓融, perfect fusion of Dharma characteristics) and the inconceivable essence. My one thought of mind is also the function of the entire essence, producing sentient beings, producing Buddhas, producing 'Yi Bao' (依報, dependent retribution), producing 'Zheng Bao' (正報, proper retribution). Since all are the function of the entire essence, then which Dharma is not directly the Dharma Realm? Therefore, it is said that one dust is the Dharma Realm, not small; 'Cha Hai' (剎海, Buddha-land ocean) is the Dharma Realm, not large; much is also the Dharma Realm, and little is also the Dharma Realm.

'Gai You' (蓋由, because of) etc., are also words from 'Miao Zong' (妙宗, the Subtle School). Because the title of the 'Contemplation Sutra' is contemplation of the Buddha, and the name of the 'Contemplation Sutra Commentary' is mind contemplation, taking it as the principle, therefore Si Ming (四明, a Buddhist monk) harmoniously integrates and says, 'Now this method of contemplation is not only contemplating the Buddha, but based on mind contemplation, revealing the high from the low, not called difficult.' From this, it can be known that this sutra takes mind contemplation as its principle, and 'Yi Sheng Jian Fo' (意生見佛, mind-born seeing the Buddha), so the two sayings have no different meanings. It should also be understood that the Dharma Realm is perfectly fused (etc.). There, it explains the dual fusion of mind and Buddha; here, the treatise explains the consistency of the object of contemplation and contemplation. Therefore, it is said that 'one dust' etc., below are also words from Miao Zong. The Great Master explains the title, using all the characters to mutually possess to explain. In the commentary, it is asked, 'Originally, one character possesses the three of teaching, practice, and principle. Now, why do the three characters of 'Wu Liang Shou' (無量壽, Immeasurable Life) need to possess the three?' The answer is, 'Use the characters in the title to correspond to the three virtues to explain. This is a subtle discussion, valuing understanding its meaning, wanting to let practitioners know that the nature of the three virtues pervades everywhere, even saying that much is also the three virtues, and little is also the three virtues (etc.).' There, it says the three virtues; here, it says the Dharma Realm, which is changing its words only. Moreover, there it is explaining the title, so it says the three virtues; here it is discussing possession, so it says the Dharma Realm, each having its own reason.

致也。

△次釋初諸句正明相吞三初釋一二句境觀有本。

是以西方十六諸境吾心事理二觀一一無非法界全體。

是以者承前有本而來惟其一塵法界不少剎海法界不大故若觀若境若理若事若依若正無非法界也。

△次釋第四句譬喻圓融。

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。

如帝釋下舉譬以明光體無殊以譬法界一理照用有別以喻境觀相吞雖彼此下明其互攝互合雖影入下明其無壞無雜。

△三釋第三句事理互吞。

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現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。

境為事觀為理者理外無事事在理中是為觀吞境也觀為事境為理者亦然或一為事余為理等者且如十六諸境事理二觀隨舉一境為事余皆為理理能包事彼此互包誠有如帝網珠光之互吞互入也。

△次釋成此宗二初正明。

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。

若然者牒前相吞之意當我等者有乎二義一者約性具說二者約修成說約性具說者知我一心具諸佛土方我作觀之時而西方依正早已在我觀之內矣二約修成說者當我

【現代漢語翻譯】現代漢語譯本：致也（致：達到，實現）。

△次釋初諸句正明相吞三初釋一二句境觀有本（接下來解釋最初幾句，正式闡明相互吞攝的道理。首先解釋前兩句，說明境界和觀想都有其根本）。

是以西方十六諸境吾心事理二觀一一無非法界全體（因此，西方極樂世界的十六種境界，以及我心中事和理兩種觀想，沒有一樣不是法界全體的體現）。

是以者承前有本而來（『是以』，是承接前面所說的有根本而來）。惟其一塵法界不少，剎海法界不大（正因為一微塵的法界不會減少，無量佛土的法界也不會增大），故若觀若境，若理若事，若依若正，無非法界也（所以無論是觀想、境界、理、事、依報、正報，沒有一樣不是法界的體現）。

△次釋第四句譬喻圓融（接下來解釋第四句，用比喻說明圓融的道理）。

如帝釋宮中因陀羅網（Indra's net，帝釋天的宮殿里的因陀羅網）雖彼此各是一珠而影入眾珠（雖然每一顆珠子各自獨立，但每一顆珠子的影像都映入其他的珠子中），雖影入眾珠而東西照用有別（雖然影像映入所有的珠子中，但東西方向的照耀和作用卻有所不同）。

如帝釋下舉譬以明光體無殊以譬法界一理（用帝釋天的例子來比喻，說明光明的本體沒有差別，比喻法界同一真理），照用有別以喻境觀相吞（照耀和作用的不同，比喻境界和觀想相互吞攝）。雖彼此下明其互攝互合（『雖彼此下』，說明它們相互攝入、相互融合），雖影入下明其無壞無雜（『雖影入下』，說明它們沒有破壞、沒有混雜）。

△三釋第三句事理互吞（第三，解釋第三句，說明事和理相互吞攝）。

境觀亦然（境界和觀想也是這樣）。以境為事則觀為理（如果以境界為事，那麼觀想就是理），理能包事是為以觀吞境（理能夠包含事，這就是用觀想吞攝境界）。以觀為事則境為理（如果以觀想為事，那麼境界就是理），現能包事是為以境吞觀（理能夠包含事，這就是用境界吞攝觀想）。或一為事余為理（或者一個為事，其餘為理），或一為理余為事（或者一個為理，其餘為事），彼此互各相吞故如因陀羅網（Indra's net，帝釋天的宮殿里的因陀羅網）。

境為事觀為理者（境界為事，觀想為理），理外無事事在理中是為觀吞境也（理之外沒有事，事存在於理之中，這就是觀想吞攝境界）。觀為事境為理者亦然（觀想為事，境界為理也是這樣）。或一為事余為理等者（或者一個為事，其餘為理等等），且如十六諸境事理二觀隨舉一境為事余皆為理（比如十六種境界、事理二觀，隨便舉一個境界為事，其餘的都是理），理能包事彼此互包誠有如帝網珠光之互吞互入也（理能夠包含事，彼此互相包含，確實像帝釋天網上的珠光互相吞攝、互相進入一樣）。

△次釋成此宗二初正明（接下來解釋成就此宗的道理，首先正式闡明）。

若然者（如果這樣），當我作觀時則西方依正已在我觀之內（那麼當我進行觀想時，西方極樂世界的依報和正報已經在我的觀想之內），我今身心已在依正之中（我現在的身心已經在依報和正報之中）。

若然者牒前相吞之意（『若然者』，是重複前面相互吞攝的意思）。當我等者有乎二義（『當我等者』，有兩種含義）：一者約性具說（一是約自性本具來說），二者約修成說（二是約修行成就來說）。約性具說者（約自性本具來說），知我一心具諸佛土（知道我的一心中具足所有的佛土），方我作觀之時而西方依正早已在我觀之內矣（正當我進行觀想的時候，西方極樂世界的依報和正報早已經在我的觀想之內了）。二約修成說者（二是約修行成就來說），當我

English version: To achieve.

△ Next, explain the initial phrases, directly clarifying the mutual absorption. First, explain the first two phrases, stating that both realms and contemplation have their origin.

Therefore, the sixteen realms of the Western Pure Land and the two contemplations of phenomena and principle in my mind are all entirely the totality of the Dharmadhatu (法界, Dharma Realm).

'Therefore' comes from the preceding origin. Precisely because one dust of the Dharmadhatu is not small, and the sea of lands of the Dharmadhatu is not large, therefore whether it is contemplation or realm, principle or phenomena, support or reward, none is not the Dharmadhatu.

△ Next, explain the fourth phrase, using a metaphor for perfect fusion.

Like the Indra's net (因陀羅網) in the palace of Indra (帝釋), although each bead is distinct, its reflection enters all beads; although the reflection enters all beads, the illumination and function differ in the east and west.

The example of Indra is used to illustrate that the essence of light is not different, which is analogous to the single principle of the Dharmadhatu. The difference in illumination and function is analogous to the mutual absorption of realms and contemplation. 'Although each is distinct' clarifies their mutual inclusion and integration. 'Although the reflection enters' clarifies their non-destruction and non-mixture.

△ Third, explain the third phrase, the mutual absorption of phenomena and principle.

Realms and contemplation are also like this. If the realm is taken as phenomena, then contemplation is principle; principle can encompass phenomena, which is to say contemplation absorbs the realm. If contemplation is taken as phenomena, then the realm is principle; principle can encompass phenomena, which is to say the realm absorbs contemplation. Either one is taken as phenomena and the rest as principle, or one is taken as principle and the rest as phenomena. They mutually absorb each other, just like the Indra's net (因陀羅網).

When the realm is phenomena and contemplation is principle, there is no phenomena outside of principle, and phenomena is within principle, which is to say contemplation absorbs the realm. When contemplation is phenomena and the realm is principle, it is also the same. 'Either one is taken as phenomena and the rest as principle, etc.' For example, among the sixteen realms, the two contemplations of phenomena and principle, if one realm is taken as phenomena, the rest are all principle. Principle can encompass phenomena, and they mutually encompass each other, truly like the mutual absorption and entry of the light of the beads in Indra's net.

△ Next, explain the accomplishment of this school, first with direct clarification.

If that is so, when I contemplate, then the support and reward of the Western Pure Land are already within my contemplation; my present body and mind are already within the support and reward.

'If that is so' refers to the preceding meaning of mutual absorption. 'When I, etc.' has two meanings: first, speaking in terms of inherent nature; second, speaking in terms of cultivation and accomplishment. Speaking in terms of inherent nature, knowing that my one mind possesses all Buddha lands, then when I contemplate, the support and reward of the Western Pure Land are already within my contemplation. Second, speaking in terms of cultivation and accomplishment, when I

【English Translation】 To achieve.