X61n1168_凈土生無生論親聞記
卍新續藏第 61 冊 No. 1168 凈土生無生論親聞記
No. 1168-A 凈土生無生論親聞記序
記稱親聞者。表稟承非謬也。教。髫年出家。即隨師祖大和尚。往括蒼普慈寺。聽講圓覺。末聽此論。聯翩浹旬。爾時敷文極暢。闡義至精。座下聽眾。無有一人。若身若心生懈倦。而不開悟者。惟教。神根既鈍。兼之童稚無知。若聾瞽觀場。不過隨人泣笑而已。既返幽溪。年齒漸進。而好樂之念日臻。非但數聽數承。兼復屢請屢問。隨聞隨記。散葉盈函。既無疑而不決。亦無義而不詳。茍不貫之集之。何以益人益己。若夫方言巧拙。可曰責在我躬。其于造詣情微。敢將質諸來哲。入門者。請徑升堂。而餐甘露。種種問橋。非所急也。
皇明天啟六年歲在丙寅春王正月天臺山幽溪後學沙門受教下筆序
No. 1168-B 凈土生無生論序
昔楊次公云。贊輔彌陀教觀者。其書山積。唯天臺智者大師十疑論。最為首冠。寧詎知后次公六百許年。而更出我幽溪和尚。生無生論乎。括海藏以十門。融億剎於一念。廣古德之未備。闡今人所未聞。往生奧義。若指諸掌。蓋自其三昧流出。故不可得而思議。生今之世。獲睹是論。罔知猛省求生。豈不大可哀哉。發起之由。
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 61 冊 No. 1168 凈土生無生論親聞記
No. 1168-A 凈土生無生論親聞記序
記錄稱'親聞'，表明所稟承的沒有謬誤。受教（Shou Jiao，人名）在年幼時出家，就跟隨師祖大和尚前往括蒼（Kuocang）普慈寺（Puci Temple），聽講《圓覺經》（Yuanjue Sutra）。最後聽了這部《凈土生無生論》（Pure Land Being Without Being Treatise）。接連十幾天，當時講解文辭極其流暢，闡述義理極其精深。座下聽眾，沒有一個人，無論是身還是心，產生懈怠疲倦，而不開悟的。只有受教，神識根器遲鈍，加上年幼無知，就像聾子瞎子看戲一樣，不過是隨著別人哭笑罷了。返回幽溪（Youxi）后，年齡漸漸增長，而愛好佛法的念頭日益增長。不但是多次聽講多次領受，還多次請求請教。隨聽隨記，散亂的記錄裝滿了箱子。既沒有疑問而不能解決的，也沒有義理而不詳細的。如果不貫穿起來，彙集起來，怎麼能利益別人利益自己呢？至於方言的巧妙或拙劣，可以說責任在我自己。至於造詣的深淺，情感的細微之處，敢於向後來的賢哲請教。入門的人，請直接升堂入室，品嚐甘露。種種提問的橋樑，不是我所急於做的。
皇明天啟六年歲在丙寅春王正月天臺山幽溪後學沙門受教下筆序
No. 1168-B 凈土生無生論序
過去楊次公說，讚揚輔助彌陀（Amitabha）教觀的書籍，堆積如山，只有天臺智者大師（Tiantai Zhiyi Great Master）的《十疑論》（Ten Doubts about Pure Land）最為首要。哪裡知道在楊次公之後六百多年，竟然又出現我幽溪和尚（Youxi Monk）的《生無生論》（Being Without Being Treatise）呢？它概括了海藏（Sea Treasury）的十個方面，將億萬佛剎融入於一念之中，擴充套件了古代賢德沒有完備的地方，闡述了今人沒有聽聞的道理。往生的奧妙，就像指著手掌一樣清晰。大概是從他的三昧（Samadhi）中流露出來的，所以不可以思議。生活在當今時代，有幸看到這部論著，不知道奮力醒悟求生凈土，豈不是太可悲了嗎？發起的原因是這樣的。
【English Translation】 English version 卍 New Continued Canon, Volume 61, No. 1168, A Personal Record of the Treatise on Birth Without Birth in the Pure Land
No. 1168-A Preface to a Personal Record of the Treatise on Birth Without Birth in the Pure Land
The record's claim of being a 'personal record' indicates that what is inherited is without error. Shou Jiao (受教, a person's name) became a monk at a young age and immediately followed his ancestral teacher, the Great Monk, to Puci Temple (普慈寺) in Kuocang (括蒼), to listen to the lectures on the Yuanjue Sutra (圓覺經). He listened to this Treatise on Birth Without Birth in the Pure Land (凈土生無生論) at the end. For ten consecutive days, the explanations were extremely fluent, and the exposition of the principles was extremely profound. Among the audience, there was not a single person, whether in body or mind, who became lazy or weary without gaining enlightenment. Only Shou Jiao, whose spiritual faculties were dull and who was also ignorant due to his youth, was like a deaf and blind person watching a play, merely weeping and laughing along with others. After returning to Youxi (幽溪), as his age gradually increased, his fondness for the Dharma grew day by day. Not only did he listen and receive the teachings multiple times, but he also repeatedly requested and inquired. He recorded everything he heard, and the scattered notes filled boxes. There was nothing he doubted that could not be resolved, and no principle that was not explained in detail. If he did not connect them and compile them, how could he benefit others and himself? As for the skill or clumsiness of the local dialect, it can be said that the responsibility lies with me. As for the depth of attainment and the subtlety of emotions, I dare to consult future sages. Those who are entering the gate, please go directly to the hall and partake of the nectar. Various bridges of questioning are not what I am eager to do.
Written in the Spring of the Bingyin Year, the Sixth Year of the Tianqi Era of the Ming Dynasty, by the Later Student and Shramana Shou Jiao of Youxi Mountain in Tiantai.
No. 1168-B Preface to the Treatise on Birth Without Birth
In the past, Yang Cigong said that the books praising and assisting the teachings and contemplations of Amitabha (彌陀) are piled up like mountains, but the Ten Doubts about Pure Land (十疑論) by the Tiantai Zhiyi Great Master (天臺智者大師) is the most important. Who would have known that more than six hundred years after Yang Cigong, my Youxi Monk's (幽溪和尚) Treatise on Being Without Being (生無生論) would appear? It summarizes the ten aspects of the Sea Treasury (海藏), integrates billions of Buddha lands into a single thought, expands on what the ancient sages did not complete, and expounds on the principles that people today have not heard. The profound meaning of rebirth is as clear as pointing to the palm of one's hand. It probably flows out from his Samadhi (三昧), so it cannot be conceived. Living in this era, being fortunate enough to see this treatise, and not striving to awaken and seek rebirth in the Pure Land, would be truly lamentable, wouldn't it? The reason for initiating it is as follows.
實始不慧。故亟圖剞劂。用布大慈。愿戴髮含齒。盡未來際。普沾法乳。悉悟無生。至若贊是功德。則有十方恒沙諸佛。廣長舌在。毛道凡夫。聊序其大都爾。
門人四明聞龍和南撰
No. 1168
凈土生無生論親聞記捲上
幽溪法孫 受教 記
△解釋此論。科分為三。初釋論題。
凈土生無生論
論題六字。義具三重能所。所謂能生所生。能融所融。能論所論也。初能生所生者。凈土二字為所生。生之一字為能生。所生凈土。即從是西方過十萬億佛土。有世界名曰極樂。約其土體具有四種。謂凡聖同居土。方便有餘土。實報莊嚴土。常寂光土。能生之人。即娑婆世界。唸佛眾生。體為二種。一分段身。二變易身。若分段生死之人。則四種凈土。皆可求生。若變易生死之人。則惟求生上之三土。或二土一土。如韋提希。本是凡夫。厭同居穢。欣同居凈。秪由隨聞十六妙觀。三惑一心頓破。即于當座。悟無生忍。不惟分見實報。亦乃分證寂光。非分段身。可求生四土乎。故約分段。收機則廣。約變易。收機則狹。故我娑婆。具四土機。惟在進解與造行何如。又此二種。具四教機。及悠悠凡夫。雖具四教等。然皆回小向大。回遍向圓。總成一種圓頓之機爾。二能融所
【現代漢語翻譯】 現代漢語譯本： 我本愚鈍，所以急切地想要刊印此書，用以傳播廣大的慈悲。愿所有有頭髮和牙齒的眾生，在未來的無盡歲月中，都能普遍沾染佛法的甘露，全部領悟無生之理。至於讚歎此書的功德，則有十方如恒河沙數般的諸佛，以廣長舌相來稱揚。我這如毛髮般微不足道的凡夫，只能略述其大概罷了。
門人四明聞龍恭敬撰寫。
No. 1168
《凈土生無生論》親聞記捲上
幽溪法孫受教記錄
△解釋此論，科判分為三部分。首先解釋論題。
凈土生無生論
論題六個字，義理包含三重能所關係。即能生與所生，能融與所融，能論與所論。首先說能生與所生，『凈土』二字是所生，『生』字是能生。所生的凈土，就是從我們這個娑婆世界向西方，經過十萬億佛土，有一個世界名叫極樂世界（Sukhavati）。就其國土的體性來說，具有四種，即凡聖同居土（Sahaloka），方便有餘土（the Land of Expediency），實報莊嚴土（the Land of True Reward），常寂光土（the Land of Eternal Tranquility）。能生之人，就是娑婆世界（Sahaloka）唸佛的眾生，其身體分為兩種，一是分段身，二是變易身。如果是分段生死的凡夫，那麼四種凈土都可以求生。如果是變易生死的聖人，那麼只能求生上面的三種凈土，或者兩種凈土，或者一種凈土。例如韋提希（Vaidehi），本來是凡夫，厭惡同居土的污穢，欣慕同居土的清凈，只是因為隨順聽聞十六種微妙觀想，一心頓破見思、塵沙、無明三種惑，就在當座，悟得無生法忍。不僅分證實報土，也分證常寂光土。難道分段身的人，可以求生四種凈土嗎？所以，從分段身來說，所攝受的根機就廣；從變易身來說，所攝受的根機就窄。所以我們這個娑婆世界，具備四種凈土的根機，只在于進修理解和造作修行如何。又這兩種身，具備四教的根機，以及悠悠凡夫，雖然具備四教等根機，但都回小向大，回偏向圓，總成為一種圓頓的根機罷了。第二是能融與所融。
【English Translation】 English version: Being inherently unwise, I hasten to have this text engraved, in order to spread great compassion. I vow that all beings with hair and teeth may, throughout the endless future, universally receive the nectar of the Dharma, and fully awaken to the principle of non-origination. As for praising the merits of this work, there are countless Buddhas in the ten directions, with their broad and long tongues, to extol it. I, a humble mortal like a strand of hair, can only briefly outline its general content.
Respectfully compiled by the disciple Wenlong of Siming.
No. 1168
Personal Notes on the Treatise on Birthlessness in the Pure Land, Volume 1
Recorded by the Dharma-grandson Youxi, under instruction
△ The explanation of this treatise is divided into three sections. First, the explanation of the title.
Treatise on Birthlessness in the Pure Land
The six characters of the title contain three layers of meaning regarding the 'able' and the 'that which is'. Namely, that which is able to produce and that which is produced, that which is able to merge and that which is merged, that which is able to discuss and that which is discussed. First, regarding that which is able to produce and that which is produced, the two characters 'Pure Land' (Sukhavati) represent that which is produced, and the character 'birth' represents that which is able to produce. The Pure Land that is produced is the world called Sukhavati, located ten trillion Buddha-lands to the west of this Saha world (Sahaloka). In terms of its land's nature, it possesses four types: the Land Where Saints and Ordinary Beings Dwell Together (Sahaloka), the Land of Expediency Remaining, the Land of True Reward Adornment, and the Land of Eternal Tranquility. The people who are able to produce are the sentient beings of the Saha world (Sahaloka) who recite the Buddha's name. Their bodies are of two types: the body subject to segmented life and death, and the body subject to transformational life and death. If they are ordinary beings subject to segmented life and death, then all four Pure Lands can be sought for rebirth. If they are sages subject to transformational life and death, then they can only seek rebirth in the upper three lands, or two lands, or one land. For example, Vaidehi (Vaidehi), originally an ordinary person, detested the defilement of the Land Where Saints and Ordinary Beings Dwell Together and admired its purity. Simply by following and hearing the sixteen wondrous contemplations, she instantly broke through the three delusions of views and thoughts, dust and sand, and ignorance with one mind. In that very seat, she awakened to the forbearance of non-origination. She not only partially realized the Land of True Reward, but also partially realized the Land of Eternal Tranquility. How could a body subject to segmented life and death seek rebirth in the four lands? Therefore, in terms of segmented bodies, the beings received are broad; in terms of transformational bodies, the beings received are narrow. Therefore, our Saha world possesses the potential for all four lands, depending only on how one advances in understanding and cultivates practice. Furthermore, these two types of bodies possess the potential for the four teachings, as well as ordinary beings. Although they possess the potential for the four teachings, they all turn from the small to the great, from the partial to the complete, ultimately forming a single, perfect and sudden potential. Second is that which is able to merge and that which is merged.
融者。凈土生三字為所融。無生二字為能融。謂以無生。而融其生。以生而濟其無生。所謂理因事濟。雖一道不礙千差。事得理融。縱萬殊無離一性是也。蓋無生真如之理。茍無四種凈土。與夫二種能生之機。則性具之理。終晦而不顯。然而雖知有是事矣。茍不知事全即理。則四種凈土。與夫二種能生之機。終離而不融。是故圓頓行人。修凈土者。須以事而濟乎理。熾然求生。以理而融乎事。生即無生。是則終日生。而未嘗外乎無生。終日無生。而不妨乎生。豈與夫尚理者。觸言而賓無。定謂無土可生。尚事者。觸言而宗有。定謂有土可生。可同年而語哉。三能論所論者。凈土生無生五字為所論。論之一字為能論。此論以析微為宗。斷惑為趣。析微則無理不彰。斷惑則無疑不破。可謂圓頓了義之指南。三身四土之心宗也。若以六字論廣狹者。凈土生三字。約事則狹。無生二字。約理則廣。又凈土生三字。事相繁多則廣。無生二字。理一則狹。今以事而濟乎理。理乃事中之理。以理而融乎事。事乃理中之事。會而歸之。則非事非理。亦非廣非狹也。又凈土生無生五字。屬所詮理事則廣。論之一字。屬能詮文字則狹。又論為能詮。包含所詮義理則廣。上五字惟是所詮。所含則狹。若曰無離文字以說解脫。即文字以為總持。
【現代漢語翻譯】 現代漢語譯本： 所謂『融』，是指以『凈土生』（Jingtu sheng，在凈土中往生）這三個字作為被融合的對象，而以『無生』（Wusheng，不生不滅）這兩個字作為能融合的主體。也就是說，用『無生』的道理來融合『生』的現象，又用『生』的現象來成就『無生』的道理。這就是所謂的『理因事濟』（Li yin shi ji，真理因事相而得以成就），雖然只有一個真理，卻不妨礙千差萬別的現象；事相因真理而得以融合，縱然有萬千不同的現象，也沒有脫離唯一的真性。因為『無生』是真如（Zhenru，事物的真實如是的狀態）之理，如果沒有四種凈土（Sizhong jingtu，四種不同的凈土）以及兩種能生的機緣，那麼本性所具有的真理，終究會被遮蔽而無法顯現。然而，即使知道有這些事相存在，如果不知道事相完全就是真理，那麼四種凈土以及兩種能生的機緣，終究會分離而無法融合。因此，圓頓（Yuandun，頓悟的教法）的修行人，修習凈土法門，必須用事相來成就真理，懇切地求生凈土；用真理來融合事相，往生就是無生。這樣，終日往生，卻未曾脫離無生的境界；終日處於無生，卻不妨礙往生的現象。這哪裡是那些崇尚理的人，一聽到『生』就否定一切，一定說沒有凈土可以往生；或者那些崇尚事相的人，一聽到『生』就執著于有，一定說有凈土可以往生的人可以相提並論的呢？ 《三能論》（Sanneng lun）所論述的內容，是以『凈土生無生』（Jingtu sheng wusheng，在凈土中往生即是無生）這五個字作為被論述的對象，而以『論』（Lun，論述）這一個字作為能論述的主體。這篇論以分析精微為宗旨，以斷除迷惑為目的。分析精微，就沒有真理不彰顯；斷除迷惑，就沒有疑惑不破除。可以說是圓頓了義（Yuandun liaoyi，圓滿頓悟的究竟之義）的指南，是三身（Sanshen，佛的三種身）四土（Sizhong，四種凈土）的心要宗義。如果用六個字來論述廣狹，『凈土生』這三個字，就事相而言是狹隘的，『無生』這兩個字，就理體而言是廣大的。又，『凈土生』這三個字，事相繁多所以是廣大的，『無生』這兩個字，理體唯一所以是狹隘的。現在用事相來成就真理，真理就是事相中的真理；用真理來融合事相，事相就是真理中的事相。會歸起來，就非事非理，也非廣非狹。又，『凈土生無生』這五個字，屬於所詮釋的理事，所以是廣大的；『論』這一個字，屬於能詮釋的文字，所以是狹隘的。又，『論』作為能詮釋的文字，包含所詮釋的義理，所以是廣大的；上面的五個字只是所詮釋的內容，所包含的就狹隘了。如果說『不離文字以說解脫』，就是以文字作為總持（Zongchi，總括持有一切法義）。
【English Translation】 English version: 『Fusion』 refers to 『Jingtu sheng』 (凈土生, birth in the Pure Land) as what is being fused, and 『Wusheng』 (無生, non-birth) as what is capable of fusing. That is, using the principle of 『Wusheng』 to fuse the phenomenon of 『Sheng』 (生, birth), and using the phenomenon of 『Sheng』 to accomplish the principle of 『Wusheng』. This is what is meant by 『Li yin shi ji』 (理因事濟, principle is accomplished through phenomena). Although there is only one truth, it does not hinder the myriad differences. Phenomena are fused by principle, and even with ten thousand differences, they do not depart from the one nature. Because 『Wusheng』 is the principle of 『Zhenru』 (真如, suchness), if there are no four Pure Lands (Sizhong jingtu, 四種凈土) and two kinds of generative opportunities, then the principle inherent in the nature will ultimately be obscured and not manifest. However, even if one knows that these phenomena exist, if one does not know that phenomena are entirely principle, then the four Pure Lands and the two kinds of generative opportunities will ultimately be separated and not fused. Therefore, practitioners of the 『Yuandun』 (圓頓, sudden enlightenment) school who cultivate the Pure Land path must use phenomena to accomplish principle, earnestly seeking birth in the Pure Land; and use principle to fuse phenomena, so that birth is non-birth. In this way, one is born all day long, yet never departs from the realm of non-birth; one is in non-birth all day long, yet it does not hinder the phenomenon of birth. How can this be compared to those who value principle, denying everything upon hearing the word 『birth』, insisting that there is no Pure Land to be born in; or those who value phenomena, clinging to existence upon hearing the word 『birth』, insisting that there is a Pure Land to be born in? What is discussed in the 『Sanneng lun』 (三能論, Treatise on the Three Abilities) takes the five characters 『Jingtu sheng wusheng』 (凈土生無生, birth in the Pure Land is non-birth) as what is being discussed, and the one character 『Lun』 (論, treatise) as what is capable of discussing. This treatise takes analyzing the subtle as its purpose and cutting off delusion as its aim. By analyzing the subtle, no principle is not manifested; by cutting off delusion, no doubt is not dispelled. It can be said to be a guide to the 『Yuandun liaoyi』 (圓頓了義, complete and sudden ultimate meaning), and the essential doctrine of the three bodies (Sanshen, 三身) and four lands (Sizhong, 四種). If we use the six characters to discuss breadth and narrowness, the three characters 『Jingtu sheng』 are narrow in terms of phenomena, and the two characters 『Wusheng』 are broad in terms of principle. Also, the three characters 『Jingtu sheng』 are broad because of the multiplicity of phenomena, and the two characters 『Wusheng』 are narrow because of the oneness of principle. Now, using phenomena to accomplish principle, principle is the principle within phenomena; using principle to fuse phenomena, phenomena are the phenomena within principle. When brought together, it is neither phenomena nor principle, neither broad nor narrow. Furthermore, the five characters 『Jingtu sheng wusheng』 belong to the principles and phenomena being explained, so they are broad; the one character 『Lun』 belongs to the words explaining, so it is narrow. Also, 『Lun』 as the words explaining, contains the meaning of what is being explained, so it is broad; the above five characters are only what is being explained, so what is contained is narrow. If it is said that 『without departing from words, one speaks of liberation』, then words are taken as the 『Zongchi』 (總持, Dharani, the total upholding of all Dharma meanings).
則非能詮非所詮。亦非廣非狹也。若以論題。往收十門。則各有攝屬。一真法界門。則冠一論。而凈土生無生五字俱該。若身土緣起門。則凈土二字之事。三心土相即門。四生佛不二門。亦凈土生無生俱該。五法界爲念。六境觀相吞。七三觀法爾。此之三門。則生無生三字。義兩攝屬。蓋爲念與境觀。三觀皆生字邊事。若夫法界。與相吞法爾。則無生二字邊事也。第八感應任運。第九彼此恒一。第十現未互在。此之三門。亦兩攝屬。如感應彼此現未六字。則生與凈土三字邊事。若夫任運恒一互在。則無生二字邊事也。其不然者。則題目與論。兩不相稱。何以契貫散二華。總別之妙哉。至於五重釋題。乃天臺解經通軌。以之釋論。終帶牽強。況諸師業有私說。茲不繁用。大莊嚴論云。造論凡有五義。一者如金成器。令信解故。二者如華開敷。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。採集諸經。以成一論。如金成器也。論立十門。門詮眾妙。如華開敷也。理明性具。境會惟心。如食美膳也。既悟圓修。知土由心變。如解文字也。性中極樂。由修顯發。如開寶篋也。
△二釋作人。
天臺山幽溪沙門傳燈著。
大師。字無盡。別號有門。
【現代漢語翻譯】 現代漢語譯本：那麼，它既不能被認為是能詮釋的，也不能被認為是所詮釋的。它既非廣大，也非狹隘。如果用論題來涵蓋十門，那麼每一門都有其所統攝的範疇。一真法界門，則統攝整個論述，而『凈土』(Pure Land)、『生』(birth)、『無生』(non-birth)五個字都包含在內。如果是身土緣起門，則『凈土』二字是事相。三心土相即門，四生佛不二門，也包含『凈土』、『生』、『無生』。五法界爲念，六境觀相吞，七三觀法爾，這三門則『生』、『無生』、『三』三個字，在義理上相互統攝。因為『爲念』(taking the Dharmadhatu as thought)、『境觀』(object contemplation)、『三觀』(three contemplations)都是『生』字邊的事。至於法界(Dharmadhatu)，與相吞法爾(mutual swallowing and suchness)，則是『無生』二字邊的事。第八感應任運，第九彼此恒一，第十現未互在，這三門也相互統攝。如『感應』(response)、『彼此』(each other)、『現未』(present and future)六個字，則是『生』與『凈土』三字邊的事。至於任運(spontaneous operation)、恒一(constant oneness)、互在(mutual existence)，則是『無生』二字邊的事。如果不是這樣，那麼題目與論述，兩者就不相稱。又怎麼能契合貫穿散華和總別的妙義呢？至於五重釋題，乃是天臺宗解釋經典的一般規則，用它來解釋論述，終究會顯得牽強。況且各家師承都有自己的說法，這裡就不多加引用了。《大莊嚴論》說，造論一般有五種意義：一是像用金子製成器物，使人產生信心和理解；二是像花朵開放，開示他人；三是像享用美味佳餚，獲得法味；四是像理解文字，使人修行；五是像打開寶篋，獲得實際證悟。現在這部論也具備這五種意義。採集各種經典，以成就一部論著，就像用金子製成器物一樣。論述設立十門，每一門都詮釋眾多妙義，就像花朵開放一樣。闡明性具的道理，境界與唯心相會，就像享用美味佳餚一樣。既然領悟了圓滿的修行，知道凈土是由心轉變而來，就像理解文字一樣。自性中的極樂，由修行而顯發，就像打開寶篋一樣。
△二、解釋作者。
天臺山幽溪沙門傳燈著。
大師，字無盡，別號有門。
【English Translation】 English version: Thus, it can neither be considered as that which explains, nor as that which is explained. It is neither vast nor narrow. If we use the treatise to encompass the ten gates, then each gate has its own category of inclusion. The 'One True Dharmadhatu' (Ekayana Dharmadhatu) gate encompasses the entire treatise, and the five words 'Pure Land' (Sukhavati), 'birth' (utpada), and 'non-birth' (anutpada) are all included within it. If it is the 'Arising of Body and Land' gate, then the two words 'Pure Land' are the phenomena. The 'Mutual Inclusion of Three Minds and Land' gate, and the 'Non-Duality of Sentient Beings and Buddhas' gate, also include 'Pure Land', 'birth', and 'non-birth'. The 'Taking the Dharmadhatu as Thought', 'Object Contemplation Swallowing Each Other', and 'Three Contemplations as Suchness' gates, these three gates mutually encompass the three words 'birth', 'non-birth', and 'three' in meaning. Because 'taking as thought', 'object contemplation', and 'three contemplations' are all matters related to the word 'birth'. As for the Dharmadhatu, and 'mutual swallowing and suchness', they are matters related to the two words 'non-birth'. The 'Spontaneous Response', 'Constant Oneness of Each Other', and 'Mutual Existence of Present and Future' gates, these three gates also mutually encompass each other. Such as the six words 'response', 'each other', 'present and future', they are matters related to the three words 'birth' and 'Pure Land'. As for 'spontaneous operation', 'constant oneness', and 'mutual existence', they are matters related to the two words 'non-birth'. If it is not like this, then the title and the treatise would not be commensurate. How could it then accord with and penetrate the wonderful meanings of scattered flowers and totality and particularity? As for the fivefold explanation of the title, it is the general rule of the Tiantai school for explaining scriptures. Using it to explain the treatise will ultimately seem forced. Moreover, each school has its own private teachings, so I will not quote them extensively here. The Mahā-alaṃkāra-sūtra says that there are generally five meanings in writing a treatise: first, like making utensils from gold, to cause faith and understanding; second, like flowers blooming, to reveal and instruct others; third, like enjoying delicious food, to obtain the taste of the Dharma; fourth, like understanding words, to enable practice; fifth, like opening a treasure chest, to obtain actual realization. Now this treatise also possesses these five meanings. Collecting various scriptures to complete a treatise is like making utensils from gold. The treatise establishes ten gates, and each gate explains numerous wonderful meanings, like flowers blooming. Clarifying the principle of inherent nature, the realm meets with the mind-only, like enjoying delicious food. Since one has realized the complete practice, knowing that the Pure Land is transformed by the mind, like understanding words. The ultimate bliss in one's nature is manifested through practice, like opening a treasure chest.
△2. Explaining the Author.
Written by the śrāmaṇa (monk) Chuan Deng of Youxi on Mount Tiantai.
The Great Master, whose style name is Wujin (Endless), and whose other name is Youmen (Gate of Existence).
三衢姑蔑人。出家天臺。居智者幽溪道場。四十餘年。傳弘天臺教觀。其所著述。有楞嚴玄義。圓通疏前茅。圓通疏。海印三昧。謂之楞嚴四書。又著凈名無我疏。彌陀圓中鈔。永嘉集註。般若融心論。性善惡論。幽溪文集等。今無生論。是其一也。其生平履踐行實。具韓求仲太史所著高明寺碑。與教私記年譜。茲不備述。
△三釋正文。大師。講此論時。已有分判。今依舊科。毫無所加。大科為二。初皈命述意。二依義立論。初中三。初稽首三寶三。初兩土佛寶。
稽首能仁圓滿智 無量壽覺大導師
菩薩造論弘經。必先皈命三寶者。有二意。一歸宗有在。知非臆說。二懇請冥加。不致紕謬。吾祖亦然。稽首即皈命之義。蓋人之所重。莫大於命。命之所尊。莫大於首。今以最尊之首。稽叩於三寶足下。表我身命。無他所歸。獨歸於三寶之至尊也。能仁等者。此土教主。梵語釋迦牟尼。此云能仁寂默。能仁。彰其用。寂默。顯其體。今略稱能仁者。以寂默智在於默。今存智在於說。故云能仁。能仁是別號。通號有十。第十名佛。佛者覺也。亦智也。天臺釋此有六種即。今云圓滿智。乃究竟覺。然與眾生理性。無二無別。故觀經疏明理即佛云。此是圓智。圓覺諸法。遍一切處。無不明瞭。法智大師云
【現代漢語翻譯】 現代漢語譯本 三衢姑蔑人（地名，浙江衢州人）。出家于天臺宗，居住在智者幽溪道場四十餘年，傳揚弘揚天臺教觀。他的著作有《楞嚴玄義》、《圓通疏前茅》、《圓通疏》、《海印三昧》，合稱『楞嚴四書』。又著有《凈名無我疏》、《彌陀圓中鈔》、《永嘉集註》、《般若融心論》、《性善惡論》、《幽溪文集》等。現在這部《無生論》也是他的著作之一。他的生平事蹟，詳細記載在韓求仲太史所著的《高明寺碑》和《教私記年譜》中，這裡就不再贅述。
△三次解釋正文。大師在講解這部論時，已經有了分判。現在依舊按照原來的科判，沒有增加任何內容。大科分為二：一是皈命述意，二是依義立論。首先是皈命述意，其中又分為三：首先是稽首三寶，又分為三：首先是兩土佛寶。
稽首能仁圓滿智，無量壽覺大導師。
菩薩造論弘揚佛經，必定先皈命三寶，有兩個用意：一是說明自己的宗承有所依據，不是隨意杜撰；二是懇請三寶暗中加持，不至於出現紕漏。我們的祖師也是這樣。『稽首』就是皈命的意思。大概人所看重的，沒有比生命更重要的；生命所尊重的，沒有比頭更重要的。現在用最尊貴的頭，叩拜在三寶的腳下，表明我的身命，沒有其他的歸宿，唯獨歸屬於三寶的至尊。『能仁』等，指的是此土的教主，梵語Śākyamuni（釋迦牟尼），意思是『能仁寂默』。『能仁』，彰顯他的作用；『寂默』，顯現他的本體。現在簡稱為『能仁』，是因為寂默的智慧在於默然，現在儲存智慧在於說法，所以稱為『能仁』。『能仁』是別號，通號有十個，第十個名稱是『佛』。『佛』的意思是覺悟，也是智慧。天臺宗解釋『佛』有六種，即六即佛。現在說的『圓滿智』，是究竟的覺悟。然而與眾生的理性，沒有兩樣。所以《觀經疏》闡明理即佛時說：『這是圓滿的智慧，圓滿覺悟諸法，遍及一切處，沒有不明白的。』法智大師說
【English Translation】 English version He was from Sanqu Gumie (a place name, Quzhou, Zhejiang). He became a monk at Tiantai, residing at the Zhizhe Youxi Dojo for over forty years, propagating and promoting the Tiantai teachings and contemplations. His writings include 'Prolegomena to the Commentary on the Śūraṅgama Sūtra,' 'Preliminary Sprouts of the Commentary on Perfect Penetration,' 'Commentary on Perfect Penetration,' and 'Samādhi of the Ocean Seal,' collectively known as the 'Four Books of the Śūraṅgama.' He also authored 'Commentary on the Vimalakīrti Sūtra on No-Self,' 'Notes on the Perfect Middle Way of Amitābha,' 'Collected Annotations on Yongjia,' 'Treatise on the Fusion of Mind with Prajñā,' 'Treatise on the Nature of Good and Evil,' and 'Collected Writings of Youxi,' among others. The present 'Treatise on Non-Origination' is also one of his works. His life's practices and deeds are detailed in the 'Stele of Gaoming Temple' and 'Chronicle of Personal Teachings' written by Grand Historian Han Qiuzhong, which will not be elaborated upon here.
△ Explaining the Text in Three Ways. The Master had already made distinctions when explaining this treatise. Now, we follow the original classification without adding anything. The major divisions are two: first, Taking Refuge and Stating Intent; second, Establishing the Treatise Based on Meaning. The first, Taking Refuge and Stating Intent, is further divided into three: first, Paying Homage to the Three Jewels, which is further divided into three: first, the Buddha Jewels of the Two Lands.
I bow my head to the All-Powerful One with Perfect Wisdom, the Great Teacher of Immeasurable Life and Enlightenment.
When Bodhisattvas compose treatises and propagate scriptures, they must first take refuge in the Three Jewels for two reasons: first, to indicate that their lineage has a basis and is not arbitrary fabrication; second, to earnestly request the Three Jewels' hidden blessings to avoid errors. Our Patriarch did the same. 'Paying Homage' is the meaning of taking refuge. Generally, what people value most is life, and what life respects most is the head. Now, using the most honorable head to prostrate at the feet of the Three Jewels expresses that my life has no other refuge but solely belongs to the supreme Three Jewels. 'All-Powerful One,' etc., refers to the teaching master of this land, Śākyamuni (釋迦牟尼) in Sanskrit, meaning 'Capable of Benevolence and Tranquility.' 'Capable of Benevolence' manifests his function; 'Tranquility' reveals his essence. Now, it is abbreviated as 'All-Powerful One' because the wisdom of tranquility lies in silence, and now preserving wisdom lies in speaking, hence it is called 'All-Powerful One.' 'All-Powerful One' is a specific title; the general titles are ten, the tenth name being 'Buddha.' 'Buddha' means enlightenment, also wisdom. The Tiantai school explains this with six kinds of identity, namely the Six Identities of Buddha. The 'Perfect Wisdom' mentioned now is ultimate enlightenment. However, it is no different from the inherent nature of sentient beings. Therefore, the 'Commentary on the Contemplation Sūtra' clarifies the Buddha of Principle, saying: 'This is perfect wisdom, perfectly enlightened to all dharmas, pervading everywhere, with nothing not understood.' Dharma Master Zhiyi said
。此是者。指大經眾生即佛等。皆是本性圓覺。非三般若融即微妙。智不名圓。知一切法。一一含受一切諸法。全法是智。全智是法。待對斯絕。名圓覺諸法(云云)。然則眾生雖具。無了因力。全以三智。而為三惑。惟佛與佛。乃能究盡諸法實相。邊際智滿。種覺果圓。是故稱佛為圓滿智。無量壽覺。即西土教主阿彌陀佛。此中已翻為覺。故上以智代。大導師者。法華疏具列四種。謂通途慈悲。結緣。權實二智。若從疏洎親。今是二智。亦具上二種。能仁則折以權道。從娑婆此岸將導之。無量壽則攝以實道。從極樂彼岸接引之。又能仁示以即實而權。無量壽示以即權而實。故二世尊。皆得稱圓滿智大導師。互存無在也。
△次兩土法寶。
所說安養大乘經 了義了義至圓頓
佛之度生。示以形聲二益。形則現身現通。聲則以說以默。上所皈命佛。以形益也。今所歸命法。以聲益也。或問說為聲益可爾。默既無言。何為聲益。答曰。默為無聲。乃說之待。令人得益。故亦聲益。所說安養大乘經。且就娑婆教法。說極樂世界事者為言。義實含乎安養依正二報所宣之法。了義等者。贊佛所說凈土法門。乃即權而實。即實而權。其中義理。無不了了也。圓頓者。圓則圓滿具足。頓則即心即佛。至圓頓者。
【現代漢語翻譯】 現代漢語譯本： 『此是者』，指的是《大方廣圓覺修多羅了義經》中的眾生即是佛等等，都是本性圓覺，並非三般若（三種智慧：實相般若、觀照般若、文字般若）融合的微妙智慧，不能稱之為『圓』。了知一切法，一一包含承受一切諸法，全法是智，全智是法，對待的觀念完全斷絕，名為圓覺諸法（此處省略）。既然如此，那麼眾生雖然具備（圓覺），卻沒有了因之力，完全將三智轉為三種迷惑。只有佛與佛，才能徹底窮盡諸法的真實相狀，邊際智圓滿，種覺果圓成。因此稱佛為圓滿智。無量壽覺，就是西方極樂世界的教主阿彌陀佛。這裡已經翻譯為『覺』，所以上面用『智』代替。『大導師』，在《法華經》的疏解中詳細列舉了四種，即通途慈悲、結緣、權實二智。如果從疏解到親證，現在指的是權實二智，也具備了上面的兩種（通途慈悲、結緣）。釋迦牟尼佛用權巧方便的教導，從娑婆世界的此岸引導眾生；無量壽佛用真實的教導，從極樂世界的彼岸接引眾生。而且釋迦牟尼佛顯示的是即實而權，無量壽佛顯示的是即權而實。所以兩位世尊，都可以稱為圓滿智大導師，互相存在而無所不在。
△接下來是兩土的法寶。
『所說安養大乘經，了義了義至圓頓』
佛陀度化眾生，用形和聲兩種方式使眾生受益。形，指的是現身和現神通；聲，指的是用言語和沉默。上面所皈依的佛，是用形來使眾生受益。現在所皈依的法，是用聲來使眾生受益。有人問，說為聲益還可以理解，沉默既然沒有言語，為什麼也是聲益？回答說，沉默是無聲，是『說』的襯托，使人從中得到益處，所以也是聲益。『所說安養大乘經』，姑且就娑婆世界的教法來說，是講述極樂世界的事情。義理實際上包含了安養世界的依報和正報所宣說的法。『了義』等等，是讚歎佛所說的凈土法門，是即權而實，即實而權，其中的義理，沒有不透徹明瞭的。『圓頓』，圓指的是圓滿具足，頓指的是即心即佛，『至圓頓』指的是達到了圓滿頓悟的境界。
【English Translation】 English version: 'This is that' refers to the beings in the Larger Sutra, namely the Buddhas, etc., all of whom are inherently perfectly enlightened. It is not the subtle wisdom of the fusion of the Three Prajnas (three kinds of wisdom: Real Mark Prajna, Contemplation Prajna, and Textual Prajna), which cannot be called 'perfect'. Knowing all dharmas, each and every one contains and receives all dharmas. The whole dharma is wisdom, and the whole wisdom is dharma. The concept of duality is completely severed, and this is called the perfectly enlightened dharmas (omitted here). Since this is the case, although beings possess (perfect enlightenment), they do not have the power of the causal force. They completely transform the Three Wisdoms into the Three Delusions. Only Buddhas and Buddhas can thoroughly exhaust the true appearance of all dharmas, the wisdom of the boundary is complete, and the seed of enlightenment bears fruit. Therefore, the Buddha is called Perfect Wisdom. Immeasurable Life Buddha (Amitabha) is the teaching master of the Western Pure Land. Here it has already been translated as 'Enlightenment', so 'Wisdom' is used above instead. 'Great Guide', in the commentary on the Lotus Sutra, lists four types in detail, namely common compassion, establishing connections, and the two wisdoms of expedient and real. If from commentary to personal realization, it now refers to the two wisdoms of expedient and real, and also possesses the above two types (common compassion, establishing connections). Shakyamuni Buddha guides beings from this shore of the Saha world with expedient teachings; Amitabha Buddha receives beings from the other shore of the Pure Land with real teachings. Moreover, Shakyamuni Buddha shows that it is real through expedient, and Amitabha Buddha shows that it is expedient through real. Therefore, both World Honored Ones can be called the Great Guide of Perfect Wisdom, existing mutually and omnipresent.
△ Next are the Dharma treasures of the two lands.
'The Sutra of Immeasurable Life spoken of, the definitive meaning, the definitive meaning, reaching perfect and sudden'
The Buddha saves beings by benefiting them through form and sound. Form refers to manifesting the body and manifesting supernatural powers; sound refers to using speech and silence. The Buddha to whom we take refuge above benefits beings through form. The Dharma to which we now take refuge benefits beings through sound. Someone asks, it is understandable that speech is a benefit of sound, but since silence has no words, why is it also a benefit of sound? The answer is that silence is the absence of sound, which is a foil to 'speech', allowing people to benefit from it, so it is also a benefit of sound. 'The Sutra of Immeasurable Life spoken of' is, for the time being, based on the teachings of the Saha world, speaking of the affairs of the Pure Land. The meaning actually contains the Dharma proclaimed by the adornments and rewards of the Pure Land. 'Definitive meaning' etc. praises the Pure Land Dharma door spoken by the Buddha, which is real through expedient, and expedient through real. There is no principle in it that is not thoroughly understood. 'Perfect and sudden', perfect refers to complete and perfect, sudden refers to the mind is Buddha, 'reaching perfect and sudden' refers to reaching the state of perfect and sudden enlightenment.
謂圓頓之至也。應云圓頓中之圓頓。了義圓頓。皆重言之者。如華嚴法華。皆了義圓頓之教。而此二經。皆贊凈土往生法門。豈非了義中之了義。圓頓中之圓頓乎。如十念七日。專持名號。若得往生。便階不退。何有了義圓頓更過於此。慈雲大師所謂了義中之了義。大乘中之大乘。是也。
△三兩土僧寶二。初菩薩僧。
妙德普賢觀自在 勢至清凈大海眾
妙德等諸大菩薩名號。已翻梵為華。若翻華為梵。則妙德。梵語文殊。普賢。梵語秘輸颰陀。觀自在。梵語婆婁吉低輸。勢至。梵語摩訶那缽。妙德普賢。則為能仁左右輔弼揚化弟子。觀音勢至。則為無量壽左右輔弼弟子。或在華嚴。或在法華。或在方等。如來宣說。清凈平等覺經。無量壽經。觀無量壽經。小彌陀經。鼓音王等經時。莫不砧椎相扣。主伴擊揚。以成凈佛國土之機。以攝往生清凈之眾。在此菩薩既爾。在彼大士亦然。譬如一主二臣。動靜必俱。至於清凈海眾。皆法門之先達。華池之勝友。凡是西方僧寶。一一頂禮皈依。
△次聲聞僧(問曰此等諸師亦大菩薩云何以聲聞稱之答曰傳持佛法現聲聞相故以佛道聲令一切聞故)。
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。
【現代漢語翻譯】 現代漢語譯本： 這可以說是圓頓教法的極致了。應該說是圓頓中的圓頓，了義中的圓頓。總是這樣重複強調，比如《華嚴經》和《法華經》，都是了義圓頓的教法。而這兩部經，都讚歎凈土往生法門，難道不是了義中的了義，圓頓中的圓頓嗎？比如十念（指臨終十念）和七日（指七日精進唸佛），專心持唸佛的名號，如果能夠往生，就能進入不退轉的境界。還有什麼了義圓頓能超過這個呢？慈雲大師所說的『了義中的了義，大乘中的大乘』，就是這個意思。
△三、禮敬兩土僧寶，分為兩部分：一是菩薩僧。
妙德（梵文：Manjushri，文殊）普賢（梵文：Samantabhadra）觀自在（梵文：Avalokiteśvara，觀音） 勢至（梵文：Mahāsthāmaprāpta）清凈大海眾
妙德等各位大菩薩的名號，已經從梵文翻譯成華文。如果從華文翻譯成梵文，那麼『妙德』的梵文是Manjushri（文殊），『普賢』的梵文是Samantabhadra（秘輸颰陀），『觀自在』的梵文是Avalokiteśvara（婆婁吉低輸），『勢至』的梵文是Mahāsthāmaprāpta（摩訶那缽）。妙德菩薩和普賢菩薩，是釋迦牟尼佛的左右輔弼，弘揚教化的弟子。觀音菩薩和勢至菩薩，是阿彌陀佛的左右輔弼弟子。或者在《華嚴經》，或者在《法華經》，或者在方等經中，如來佛宣說《清凈平等覺經》、《無量壽經》、《觀無量壽經》、《小彌陀經》、《鼓音王經》等經典時，無不相互配合，互相唱和，以成就清凈佛國土的機緣，以攝受往生清凈的眾生。這些菩薩在這裡是這樣，在其他地方也是這樣。譬如一個君主和兩個臣子，行動和靜止必然在一起。至於清凈海眾，都是精通佛法的先達，蓮池中的殊勝道友。凡是西方的僧寶，我們都一一頂禮皈依。
△其次是聲聞僧（有人問：這些大師也是大菩薩，為什麼用聲聞來稱呼他們呢？回答說：因為他們傳持佛法，示現聲聞的形象，用佛道的音聲讓一切眾生聽聞）。
馬鳴（梵文：Aśvaghoṣa）龍樹（梵文：Nāgārjuna）及天親（梵文：Vasubandhu） 此土廬山蓮社祖 天臺智者（智顗）並法智（法照） 古往今來弘法師
馬鳴菩薩。
【English Translation】 English version: This can be said to be the ultimate of the perfect and immediate teaching. It should be said to be the perfect and immediate within the perfect and immediate, the definitive within the perfect and immediate. Such repetition is used for emphasis. For example, the Avataṃsaka Sūtra and the Lotus Sūtra are both definitive and perfect teachings. And both of these sutras praise the Pure Land rebirth Dharma gate. Isn't this the definitive within the definitive, the perfect and immediate within the perfect and immediate? For example, the ten recitations (referring to the ten recitations at the time of death) and the seven days (referring to the seven days of diligent recitation of the Buddha's name), wholeheartedly holding the name of the Buddha, if one can be reborn, one will enter the state of non-retrogression. What perfect and immediate teaching can surpass this? What Master Ciyun called 'the definitive within the definitive, the Mahayana within the Mahayana' is this.
△3. Paying homage to the Sangha Jewel of both lands, divided into two parts: first, the Bodhisattva Sangha.
Wonderful Virtue (Sanskrit: Manjushri) Universal Virtue (Sanskrit: Samantabhadra) Perceiving the World's Sounds (Sanskrit: Avalokiteśvara) Great Strength (Sanskrit: Mahāsthāmaprāpta) Pure Great Assembly
The names of the great Bodhisattvas such as Wonderful Virtue have already been translated from Sanskrit into Chinese. If translated from Chinese into Sanskrit, then 'Wonderful Virtue' in Sanskrit is Manjushri, 'Universal Virtue' in Sanskrit is Samantabhadra, 'Perceiving the World's Sounds' in Sanskrit is Avalokiteśvara, and 'Great Strength' in Sanskrit is Mahāsthāmaprāpta. Bodhisattvas Wonderful Virtue and Universal Virtue are the left and right assistants of Shakyamuni Buddha, disciples who propagate and transform. Bodhisattvas Avalokiteśvara and Great Strength are the left and right assistant disciples of Amitabha Buddha. Whether in the Avataṃsaka Sūtra, the Lotus Sūtra, or the Vaipulya Sutras, when the Tathagata Buddha expounds the Sutra of Pure Equality of Enlightenment, the Infinite Life Sutra, the Contemplation Sutra, the Smaller Amitabha Sutra, the Drum Sound King Sutra, etc., they all cooperate with each other, echoing each other, in order to accomplish the opportunity of the Pure Buddha Land, in order to gather the pure assembly of those who are reborn. These Bodhisattvas are like this here, and they are like this in other places as well. It is like a monarch and two ministers, whose actions and stillness are necessarily together. As for the Pure Great Assembly, they are all pioneers who are proficient in the Dharma, and excellent companions in the lotus pond. All the Sangha Jewels of the West, we all bow and take refuge in them one by one.
△Next is the Śrāvaka Sangha (Someone asks: These masters are also great Bodhisattvas, why are they called Śrāvakas? The answer is: Because they transmit and uphold the Buddha Dharma, manifest the image of Śrāvakas, and use the voice of the Buddha's path to let all beings hear).
Aśvaghoṣa (Sanskrit: Aśvaghoṣa) Nāgārjuna (Sanskrit: Nāgārjuna) and Vasubandhu (Sanskrit: Vasubandhu) The founders of the White Lotus Society on Mount Lu in this land The Tiantai Master Zhiyi and Master Fazhao The Dharma Masters of ancient and modern times
Bodhisattva Aśvaghoṣa.
即西天第十二祖。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。大無畏論。又著十住婆沙智度論等。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。故我皈命禮。一家宗之為始祖云。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。后入廬山。刺史桓伊。創東林居焉。影不出山者。三十餘年。每送客遊履。常以虎溪為界。時息心緇侶。絕塵信士。不期而至。望風遙集。共一百二十三人。結為蓮社。名跡尤著者一十八人。六時禮誦。精進不退。十年三睹聖相。后般若臺定起。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。
【現代漢語翻譯】 現代漢語譯本 即西天第十二祖（第十二代祖師）。著有《起信論》，闡明繫念西方凈土的重要性，至為懇切重要。 龍樹菩薩（Nāgārjuna）。西天第十四祖（第十四代祖師），南天竺人。在九旬（九十天）之內，誦讀通達三藏（Tripiṭaka），深入法忍（Dharma-kṣānti）。著有《大悲方便論》、《大無畏論》，又著有《十住婆沙論》、《智度論》等，多讚歎西方凈土，勸人唸佛。有偈語說：『若人愿作佛，心念阿彌陀（Amitābha）。即得為現身，故我皈命禮。』一家宗奉他為始祖。 天親菩薩（Vasubandhu）。北天竺人。造《唯識》、《金剛般若》等論，仍然著有《無量壽論》，有求生凈土的偈子，以及五門修法。蓮社的祖師們：蓮社祖師共有七位。初祖是晉代的慧遠法師，俗姓賈，雁門人。學通儒家和老莊之學。二十多歲時，拜見道安法師，聽講《般若經》后，豁然開悟，於是說：『九流的各種議論，都是糠秕罷了。』後來進入廬山，刺史桓伊為他建立了東林寺。慧遠法師身影不出山三十多年，每次送客遊覽，常以虎溪為界。當時息心修道的僧侶，斷絕塵世的信士，不約而同地到來，遙望風采而聚集。共一百二十三人，結為蓮社。名聲事蹟尤其顯著的有十八人。他們六時禮誦，精進不退。十年中三次見到聖像。後來在般若臺入定，見到彌陀佛，身滿虛空，圓光之中，有諸化佛，觀音（Avalokiteśvara）、勢至（Mahāsthāmaprāpta）菩薩侍立左右。又見到水流光明分成十四支，流注上下，演說苦空之理。佛告訴慧遠說：『我以本願力的緣故，來安慰你。你后七日，當生我國。』后七日果然圓寂。有雜文十卷，號為《廬山集》，盛行於世。事蹟詳細記載在本傳中，文字繁多不在此處收錄。此土唸佛法門，實際上開始於慧遠，所以稱他為初祖。 二祖是長安的善導光明法師。 三祖是南嶽的承遠般舟法師。 四祖是長安的法照五會法師。
【English Translation】 English version He is the 12th patriarch of the Western Heaven (12th generation patriarch). He wrote the 'Treatise on the Awakening of Faith,' elucidating the importance of focusing one's mind on the Western Pure Land, which is extremely earnest and important. Nāgārjuna Bodhisattva. The 14th patriarch of the Western Heaven (14th generation patriarch), a native of Southern India. Within nine decades (ninety days), he recited and mastered the Tripiṭaka, deeply entering Dharma-kṣānti. He wrote the 'Treatise on Great Compassion and Expediency,' 'Treatise on Great Fearlessness,' and also wrote 'Treatise on the Ten Stages of the Bodhisattva Path,' 'Mahāprajñāpāramitāśāstra,' etc., praising the Western Pure Land extensively and encouraging people to recite the Buddha's name. There is a verse that says: 'If one wishes to become a Buddha, and thinks of Amitābha in their heart, then he will appear in person, therefore I take refuge and pay homage.' His lineage reveres him as the founding patriarch. Vasubandhu Bodhisattva. A native of Northern India. He composed treatises such as 'Consciousness-only,' 'Diamond Prajñā,' etc., and also wrote the 'Amitāyus Sūtra,' with verses seeking rebirth in the Pure Land, as well as the five methods of practice. The patriarchs of the Lotus Society: There are seven patriarchs of the Lotus Society. The first patriarch was the Jin dynasty's Master Huiyuan, whose lay surname was Jia, a native of Yanmen. He was learned in Confucianism and Lao-Zhuang philosophy. When he was in his twenties, he visited Master Dao'an and, after listening to the 'Prajñā Sūtra,' he suddenly awakened, and then said: 'The various arguments of the nine schools are all chaff.' Later, he entered Mount Lu, and the governor Huan Yi built Donglin Temple for him. Master Huiyuan did not leave the mountain for more than thirty years, and whenever he saw guests off, he always used Tiger Creek as the boundary. At that time, monks who were resting their minds and cultivating the Way, and believers who had cut off worldly affairs, arrived without prior agreement, gathering from afar, admiring his demeanor. A total of one hundred and twenty-three people formed the Lotus Society. Eighteen people were particularly prominent in their fame and deeds. They recited and worshiped six times a day, diligently and without regression. They saw the holy image three times in ten years. Later, when he entered samadhi on the Prajñā Platform, he saw Amitābha Buddha, his body filling the void, and within the halo, there were various transformation Buddhas, Avalokiteśvara and Mahāsthāmaprāpta Bodhisattvas standing on the left and right. He also saw the light of the flowing 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. In seven days, you will be born in my country.' He indeed passed away seven days later. There are ten volumes of miscellaneous writings, known as the 'Lushan Collection,' which are very popular in the world. The details are recorded in his biography, and the text is too extensive to be included here. The Pure Land practice in this land actually began with Huiyuan, so he is called the first patriarch. The second patriarch was Master Shandao Guangming of Chang'an. The third patriarch was Master Chengyuan Banzhou of Nanyue. The fourth patriarch was Master Fazhao Wuhui of Chang'an.
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。智者大師。諱智顗。華容人。俗姓陳氏。生時靈瑞不一。七歲入果愿寺。聞誦法華普門品。忽自憶記。宛如夙習。十五歲禮佛像。誓志出家。十八剃落。二十進受具戒。天嘉五年。謁光州大蘇山慧思禪師。事詳本傳。今不具錄。嘗著十六觀經疏。並十疑論。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。言訖趺坐而化。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。戶外屨滿。嘗行法華般舟三昧。期生安養。后與十僧結社。約修懺三年。自焚其身。決取凈土。楊文公億。再三勸留。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。悉皆皈依也。
△次皈命求加。
我今皈命禮三寶 求乞冥加發神識
皈命求加。以發神識。則所論者。方上契佛心。中合祖意。可以下度含識。楞嚴經云。若有決定發菩提心。受持此咒者。此諸金剛
{ "translations": [ "現代漢語譯本", "五祖新定少康臺巖法師（少康大師）。六祖永明延壽智覺法師（延壽大師）。七祖昭慶省常圓凈法師（省常大師）。智者大師，名智顗（智顗大師），華容人，俗姓陳。出生時有很多靈異的徵兆。七歲進入果愿寺，聽到誦讀《法華經·普門品》，忽然能夠回憶背誦，就像是前世已經熟悉一樣。十五歲時在佛像前禮拜，立志出家。十八歲剃度，二十歲受具足戒。天嘉五年，拜訪光州大蘇山慧思禪師。詳細情況記載在傳記中，這裡不再贅述。曾經撰寫《十六觀經疏》和《十疑論》。後來在剡東石城彌勒像前，讓弟子唱誦《十六觀經》的經名，告誡大眾說：『四十八愿莊嚴的凈土，香臺寶樹，容易前往卻沒有願意去的人。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。』說完就結跏趺坐而圓寂。法智大師，名知禮（知禮大師），字約言，姓金，四明人。跟隨寶云通公學習天臺教觀，出世后住在承天寺，後來又住在延慶寺，門外的鞋子堆滿了。曾經修行法華般舟三昧，期望往生安養凈土。後來與十位僧人結社，約定修行懺悔三年，想要焚燒自己的身體，決心往生凈土。楊文公億多次勸阻挽留，才答應了他的請求。撰寫《妙宗鈔》，用來解釋《觀經義疏》，人們直到今天，都受到他的恩惠。古往今來弘揚佛法的法師，『古往』指的是過去的大德高僧等，『今』指的是現在的各位大知識等，『來』指的是將來繼承宗風的人。凡是有一句一偈，讚歎西方凈土的，都應當皈依。", "", "△其次是皈依並祈求加持。", "", "我現在皈依頂禮三寶，祈求佛菩薩加持，啓發我的神識。", "", "皈依並祈求加持，是爲了啓發神識，這樣所論述的內容，才能上契合佛心，中符合祖意，可以下度化眾生。《楞嚴經》中說：『如果有人決心發起菩提心，受持此咒，這些金剛藏王菩薩』" ], "english_translations": [ "English version", "The Fifth Ancestor was Dharma Master Shao Kang of Xinding Shaokang Terrace Rock (Master Shao Kang). The Sixth Ancestor was Dharma Master Yongming Yanshou Zhijue (Master Yanshou). The Seventh Ancestor was Dharma Master Zhaoqing Shengchang Yuanjing (Master Shengchang). The Wise Master, named Zhiyi (Master Zhiyi), was from Huarong, with the secular surname Chen. At birth, there were many auspicious signs. At the age of seven, he entered Guoyuan Temple and, upon hearing the recitation of the 'Universal Gate Chapter' of the Lotus Sutra, he suddenly remembered it as if he had practiced it in a previous life. At the age of fifteen, he prostrated before a Buddha statue and vowed to leave home. He was tonsured at eighteen and received the complete precepts at twenty. In the fifth year of the Tianjia era, he visited Chan Master Huisi of Dasu Mountain in Guang Prefecture. Details are recorded in his biography, which will not be repeated here. He once wrote a commentary on the Sixteen Contemplations Sutra and the Ten Doubts on Pure Land. Later, in front of the Maitreya statue in Shicheng, Yandong, he instructed his disciples to chant the names of 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 those facing the appearance of the fiery chariot of hell can still be reborn with a single thought of repentance. How much more so those who cultivate through precepts and samadhi, whose sacred power and virtuous conduct will ultimately not be in vain.' After speaking, he sat in full lotus posture and passed away. Dharma Master Fazhi, named Zhili (Master Zhili), styled Yueyan, with the surname Jin, was from Siming. He learned the Tiantai teachings from Baoyun Tonggong, and after entering the world, resided at Chengtian Temple, later moving to Yanqing Temple, where the shoes outside his door piled up. He once practiced the Lotus Samadhi and the Pratutpanna Samadhi, hoping to be reborn in the Land of Bliss. Later, he formed a society with ten monks, vowing to practice repentance for three years, intending to burn his body to ensure rebirth in the Pure Land. Duke Yang Wengyi repeatedly勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻挽留勸阻 "", "This is a story of the masters who upheld the Dharma in the Pure Land tradition:", "The Fifth Ancestor was Dharma Master Shao Kang of Xinding Terrace Rock (Master Shao Kang). The Sixth Ancestor was Dharma Master Yongming Yanshou Zhijue (Master Yanshou). The Seventh Ancestor was Dharma Master Zhaoqing Shengchang Yuanjing (Master Shengchang). The Wise Master, named Zhiyi (Master Zhiyi), was from Huarong, with the secular surname Chen. At birth, there were many auspicious signs. At the age of seven, he entered Guoyuan Temple and, upon hearing the recitation of the 'Universal Gate Chapter' of the Lotus Sutra, he suddenly remembered it as if he had practiced it in a previous life. At the age of fifteen, he prostrated before a Buddha statue and vowed to leave home. He was tonsured at eighteen and received the complete precepts at twenty. In the fifth year of the Tianjia era, he visited Chan Master Huisi of Dasu Mountain in Guang Prefecture. Details are recorded in his biography, which will not be repeated here. He once wrote a commentary on the Sixteen Contemplations Sutra and the Ten Doubts on Pure Land. Later, in front of the Maitreya statue in Shicheng, Yandong, he instructed his disciples to chant the names of 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 those facing the appearance of the fiery chariot of hell can still be reborn with a single thought of repentance. How much more so those who cultivate through precepts and samadhi, whose sacred power and virtuous conduct will ultimately not be in vain.' After speaking, he sat in full lotus posture and passed away. Dharma Master Fazhi, named Zhili (Master Zhili), styled Yueyan, with the surname Jin, was from Siming. He learned the Tiantai teachings from Baoyun Tonggong, and after entering the world, resided at Chengtian Temple, later moving to Yanqing Temple, where the shoes outside his door piled up. He once practiced the Lotus Samadhi and the Pratutpanna Samadhi, hoping to be reborn in the Land of Bliss. Later, he formed a society with ten monks, vowing to practice repentance for three years, intending to burn his body to ensure rebirth in the Pure Land. Duke Yang Wengyi repeatedly urged him to stay, and he finally agreed. He wrote the Miaozong Chao to explain the Commentary on the Contemplation Sutra, and people benefit from it to this day. The Dharma masters who propagate the Dharma throughout history, 'throughout history' refers to the great elders of the past, 'now' refers to the great teachers of the present, and '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 taken refuge in.", "", "△ Next is taking refuge and seeking blessings.", "", "I now take refuge in the Three Jewels, seeking blessings to awaken my consciousness.", "", "Taking refuge and seeking blessings is to awaken consciousness, so that what is discussed can be in accordance with the Buddha's mind above, in accordance with the ancestral intent in the middle, and can liberate sentient beings below. The Surangama Sutra says: 'If there are those who are determined to arouse the Bodhi mind and uphold this mantra, these Vajra蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王菩薩蔵王
藏王。精心陰速。發彼神識(云云)是也。
△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
此論所明凈土。生即無生。生化兩冥之旨。皆吾祖敬采經論。所詮秘密之道。毫無臆說。然于經則旨在言表。于論則旨在詮中。觀其所用。則觀經䟽。妙宗鈔。其義居多。要知惟心凈土。本性彌陀之理。非天臺性具宗旨不明。非吾祖深契祖心不悟。是則四明。可謂深契佛祖之心宗。吾祖可謂妙悟法智之骨髓也。將來讀此論。而悟此宗者。尚何深疑之不斷。何圓信之不生。何不退之不階哉。
△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。
問曰。今此十門。幾迷幾悟。幾事幾理。幾因幾果。答曰。一真法界。非迷非悟。身土緣起。有迷有悟。余之八門。皆屬於悟。一真法界。一往言之屬理。再往言之。能具一真法界屬理。所具十種法界屬事。然離能具無所具。離所具亦無能具。是則亦事亦理。非理非事。身土緣起。既全理而為事。且作屬事。其實事理兼屬。余之八門。皆即事
【現代漢語翻譯】 現代漢語譯本：藏王（國王）。精心秘密地迅速行動。啓發他們的神識（等等），就是這樣。
△三、敘述造論的意圖。
恭敬地採擷經論的秘密要旨，闡揚凈土的生即無生之理，普遍地使未來的人們領悟這個法門，斷除疑惑，生起信心，登上不退轉的階位。
這部論所闡明的凈土，生就是無生，生化兩方面冥合的宗旨，都是我的祖師恭敬地採擷經論所詮釋的秘密之道，沒有絲毫臆測之說。然而，對於經，重點在於言語的表達；對於論，重點在於詮釋的內容。觀察他所引用的，主要是《觀經疏》、《妙宗鈔》，其中的義理居多。要知道唯心凈土、本性彌陀的道理，如果不是天臺宗性具的宗旨，就不能明白；如果不是我的祖師深刻地契合祖師的心意，就不能領悟。因此，四明（指知禮法師）可以說是深刻地契合了佛祖的心宗，我的祖師可以說是巧妙地領悟了法智大師的骨髓。未來的人們讀這部論，而領悟這個宗旨，還有什麼深深的疑惑不能斷除，什麼圓滿的信心不能生起，什麼不退轉的階位不能登上呢？
△其次，依據義理建立論述，分為十門。首先總括列出十門：
將要造這部論，建立為十門：一、一真法界門（一切事物真實不虛的境界）；二、身土緣起門（身心與國土相互依存產生的關係）；三、心土相即門（心與國土相互融合不分的境界）；四、生佛不二門（眾生與佛沒有差別的境界）；五、法界爲念門（以整個法界作爲念頭的境界）；六、境觀相吞門（境界與觀照相互融合的境界）；七、三觀法爾門（空、假、中三種觀照自然而然的境界）；八、感應任運門（感應道交自然而然的境界）；九、彼此恒一門（彼此之間恒常統一的境界）；十、現未互在門（現在與未來相互存在的境界）。
問：現在這十門，哪些是迷，哪些是悟？哪些是事，哪些是理？哪些是因，哪些是果？答：一真法界，非迷非悟。身土緣起，有迷有悟。其餘的八門，都屬於悟。一真法界，從一方面來說屬於理，再從另一方面來說，能具的一真法界屬於理，所具的十種法界屬於事。然而，離開能具就沒有所具，離開所具也沒有能具，因此也是事也是理，非理非事。身土緣起，既然完全以理而成為事，姑且歸屬於事，其實事理兼具。其餘的八門，都是即事
【English Translation】 English version: The Tsang King (King). Acted meticulously and secretly with speed. Inspired their divine consciousness (etc.), that's it.
△3. Explaining the intention of writing the treatise.
Respectfully collecting the secret essence of scriptures and treatises, elucidating the principle of 'birth is no-birth' in the Pure Land, universally enabling future people to understand this Dharma gate, severing doubts, generating faith, and ascending to the stage of non-retrogression.
The Pure Land elucidated in this treatise, where 'birth is no-birth,' the principle of the merging of birth and transformation, are all the secret paths explained by my ancestor, respectfully collected from scriptures and treatises, without any speculative statements. However, for scriptures, the emphasis is on the expression of words; for treatises, the emphasis is on the content of the interpretation. Observing what he used, mainly the 'Commentary on the Contemplation Sutra' and the 'Wonderful Meaning Excerpt,' there are many of their meanings. It is important to know that the principle of 'mind-only Pure Land' and 'inherent nature Amitabha' cannot be understood without the doctrine of inherent nature of the Tiantai school, and cannot be realized without my ancestor deeply aligning with the mind of the patriarch. Therefore, Siming (referring to Master Zhili) can be said to have deeply aligned with the heart of the Buddha-patriarch, and my ancestor can be said to have wonderfully realized the marrow of Dharma Master Zhizhe. When future people read this treatise and understand this doctrine, what deep doubts cannot be severed, what complete faith cannot be generated, and what stage of non-retrogression cannot be ascended?
△Next, establishing the treatise based on meaning, divided into ten gates. First, listing the ten gates in general:
About to create this treatise, establishing it as ten gates: 1. The Gate of the One True Dharma Realm (the realm where all things are real and not false); 2. The Gate of the Arising of Body and Land (the relationship of interdependence between body-mind and land); 3. The Gate of the Mutual Inclusion of Mind and Land (the realm where mind and land merge and are inseparable); 4. The Gate of the Non-Duality of Sentient Beings and Buddhas (the realm where there is no difference between sentient beings and Buddhas); 5. The Gate of the Dharma Realm as Thought (the realm of taking the entire Dharma Realm as a thought); 6. The Gate of the Mutual Swallowing of Object and Contemplation (the realm where object and contemplation merge); 7. The Gate of the Three Contemplations as Dharma (the realm where the three contemplations of emptiness, provisionality, and the middle way are natural); 8. The Gate of Responsive Interaction as Spontaneity (the realm where responsive interaction is natural); 9. The Gate of the Constant Oneness of Each Other (the realm of constant unity between each other); 10. The Gate of the Mutual Existence of Present and Future (the realm where present and future mutually exist).
Question: Among these ten gates, which are delusion, which are enlightenment? Which are phenomena, which are principle? Which are cause, which are effect? Answer: The One True Dharma Realm is neither delusion nor enlightenment. The Arising of Body and Land has both delusion and enlightenment. The remaining eight gates all belong to enlightenment. The One True Dharma Realm, from one perspective, belongs to principle; from another perspective, the One True Dharma Realm that can possess belongs to principle, and the ten Dharma Realms that are possessed belong to phenomena. However, without the possessor, there is nothing possessed; without the possessed, there is no possessor. Therefore, it is both phenomena and principle, neither principle nor phenomena. The Arising of Body and Land, since it is entirely principle becoming phenomena, let it be classified as phenomena, but in reality, it belongs to both phenomena and principle. The remaining eight gates are all phenomena
即理。一真法界。約能具。則非因非果。約所具。亦因亦果。九界屬因。佛界屬果故也。身土緣起。亦因亦果。心土相即。生佛不二亦通因果。法界爲念。境觀相吞。三觀法爾。此之三門屬因。感應任運。彼此恒一。現未互在。此之三門。皆屬於果。真俗體用。亦如是說。夫門名能通。如世門戶。通人出入故。門義甚多。今且約三種。圓覺云。有大陀羅尼門。名為圓覺。流出一切清凈真如佛性。乃以理為門也。楞嚴云。歸元性無二。方便有多門。乃以行為門也。法華云。其智慧門。難解難入。又曰以佛教門。出三界苦。乃以教為門也。今是教門。即以此論。而為能入之門。令人從教門。悟入一真法界。乃至悟入現未互在義故。
△次別釋十門。初二門明根圓融具。次八門明枝流妙即。初二門明根源融具二。初一門明理性本具。次一門明事造方融。初中二。初標。
初一真法界門。
一真法界者。一則不二。真則不妄。不妄不二。是真法界。此則以無法為法。無界為界。乃以一真如妙性而為法界也。種種義味具如下釋。
△次釋二。初述偈立宗。二依宗釋義。西天祖師。凡有破立。必先說偈。以為論本。然後約義門。而解釋之。今亦仿此。故先說偈。
一真法界中。具足十法界。依正本
融通。生佛非殊致。
一真法界。即中道法性。有二種。一但中。如雲外月。迥出二邊。是故真俗。及十界依正。皆非性具。獨以無身無土。無生無佛者。而為法身。如是之人與談惟心本性。可也。談惟心凈土。本性彌陀。莫之可也。一圓中。如如意珠。即體圓。即瑩徹。即具寶。雖是一珠。而有三義。雖是三義。但是一珠。故曰一真法界中。具足十法界。依正本融通。生佛非殊致。是以能悟此。性具十界。依正融通。生佛無殊者。雖終日求生。而生即無生。雖無生。而不妨熾然求生。豈與夫談無生。則礙於生。談生。則礙於無生者。可同日而道哉。余謂談凈土者。茍微性具之旨。則惟心與凈土。必岐為二。一真法界。性具法門。可不專務熟講哉。
△次依宗釋義二。初正釋。次料簡。初中二。初詳釋勝義。二結成宗偈。初又二。初直指人心。
論曰。一真法界。即眾生本有心性。
一真法界。約果而言。即諸佛之所證得。今約因而言。故曰眾生本有心性。是則眾生諸佛。惟約迷悟而分。若夫性體。則生佛非殊。以非殊故。生佛不二。以迷悟故。因果差殊。今指不二者。以為惟心凈土。本性彌陀。生即無生之論本。下之九門。莫不本乎此。
△次指心具德二。初列二義。
此之
【現代漢語翻譯】 現代漢語譯本 融通。生佛並非本質上的差異。
一真法界（Ekayāna-dhātu，唯一真實的法界），即中道法性（Madhyamaka-dharmatā，不落兩邊的法性）。有兩種理解。一是但中（kevala-madhyama，僅是中道），比如雲外的月亮，完全超越了二邊（極端）。因此，真諦和俗諦，以及十法界（Daśa-dhātu，十種不同的存在狀態）的依報和正報，都不是法性本具的。只有那無身無土，無生無佛的，才能作為法身（Dharmakāya，佛的法性之身）。這樣的人，才可以和他談論唯心本性（citta-svabhāva，心即是萬物的本性）。如果談論唯心凈土（citta-sukhāvatī，心即是凈土），本性彌陀（svabhāva-Amitābha，自性即是阿彌陀佛），那就不可以了。二是圓中（pūrṇa-madhyama，圓滿的中道），比如如意珠（cintāmaṇi，能滿足一切願望的寶珠），即是本體圓滿，即是光明透徹，即是具足寶藏。雖然是一顆珠子，卻有三種含義。雖然是三種含義，但只是一顆珠子。所以說，在一真法界中，具足十法界，依報和正報本來就融通，眾生和佛陀並非本質上的差異。因此，能夠領悟到這一點，即性具十法界，依報和正報融通，眾生和佛陀沒有差別的人，雖然整天求生凈土，但生即是無生（anutpāda，不生不滅）。雖然是無生，但不妨礙熾盛地求生凈土。這難道能和那些談論無生，就障礙於生，談論生，就障礙於無生的人相提並論嗎？我認為，談論凈土的人，如果稍微缺乏性具的宗旨，那麼唯心和凈土，必定會分為二。一真法界，性具法門，難道可以不專門努力深入講解嗎？
△接下來依據宗義解釋，分為兩部分。首先是正式解釋，其次是簡要說明。正式解釋又分為兩部分。首先是詳細解釋勝義（paramārtha，最高的真理），其次是總結成宗義偈頌。詳細解釋勝義又分為兩部分。首先是直接指出人心。
論中說：一真法界，即是眾生本有的心性。
一真法界，從果的角度來說，即是諸佛所證得的境界。現在從因的角度來說，所以說是一切眾生本有的心性。這樣說來，眾生和諸佛，只是從迷惑和覺悟來區分。至於法性本體，那麼眾生和佛陀並沒有本質上的差異。因為沒有差異，所以眾生和佛陀不是二元對立的。因為迷惑和覺悟，所以因和果有差別。現在指出這不二的道理，作為唯心凈土，本性彌陀，生即無生的理論基礎。下面的九個門徑，沒有哪個不是以這個為根本的。
△接下來指出心所具有的功德，分為兩部分。首先列出兩種含義。
【English Translation】 English version Interpenetration. Sentient beings and Buddhas are not essentially different.
The Ekayāna-dhātu (One True Dharma Realm) is the Madhyamaka-dharmatā (Middle Way Dharma-nature), which has two aspects. First, the kevala-madhyama (mere Middle Way), like the moon beyond the clouds, stands out from the two extremes. Therefore, both the relative and absolute truths, as well as the dependent and retributive aspects of the Ten Dharma Realms (Daśa-dhātu, ten realms of existence), are not inherent in the Dharma-nature. Only that which is without body, without land, without birth, and without Buddha can be considered the Dharmakāya (Dharma-body of the Buddha). Such a person can be discussed with about the citta-svabhāva (mind-nature). But to discuss citta-sukhāvatī (mind-only Pure Land) or svabhāva-Amitābha (self-nature Amitābha) is not permissible. Second, the pūrṇa-madhyama (perfect Middle Way) is like a cintāmaṇi (wish-fulfilling jewel), which is perfectly round in essence, perfectly clear, and full of treasures. Although it is one jewel, it has three meanings. Although there are three meanings, it is still one jewel. Therefore, it is said that within the One True Dharma Realm, the Ten Dharma Realms are fully present, and the dependent and retributive aspects are inherently interpenetrating. Sentient beings and Buddhas are not essentially different. Therefore, those who can realize this, that the Ten Dharma Realms are inherent in the nature, the dependent and retributive aspects interpenetrate, and sentient beings and Buddhas are not different, although they seek rebirth in the Pure Land all day long, birth is no-birth (anutpāda, non-arising). Although it is no-birth, it does not hinder the fervent seeking of rebirth in the Pure Land. How can this be compared to those who, when talking about no-birth, hinder birth, and when talking about birth, hinder no-birth? I believe that those who talk about the Pure Land, if they slightly lack the essence of inherent nature, then the mind-only and the Pure Land will inevitably be divided into two. The One True Dharma Realm, the Dharma-gate of inherent nature, should be diligently and thoroughly studied.
△ Next, the meaning is explained according to the doctrine, in two parts. First, the formal explanation, and second, the brief explanation. The formal explanation is divided into two parts. First, a detailed explanation of the paramārtha (ultimate truth), and second, a summary into a doctrinal verse. The detailed explanation of the paramārtha is divided into two parts. First, directly pointing to the human mind.
The treatise says: The One True Dharma Realm is the inherent mind-nature of all sentient beings.
The One True Dharma Realm, from the perspective of the result, is the state attained by all Buddhas. Now, from the perspective of the cause, it is said to be the inherent mind-nature of all sentient beings. In this way, sentient beings and Buddhas are only distinguished by delusion and enlightenment. As for the essence of the Dharma-nature, sentient beings and Buddhas are not essentially different. Because there is no difference, sentient beings and Buddhas are not dualistic. Because of delusion and enlightenment, there are differences in cause and effect. Now, pointing out this non-duality is the theoretical foundation for the mind-only Pure Land, self-nature Amitābha, and the principle that birth is no-birth. None of the following nine gates is not based on this.
△ Next, pointing out the merits of the mind, in two parts. First, listing the two meanings.
心性。具無量德。受無量名。
此之心性。指眾生在因在迷之理性。然與佛在果在悟之證性。無二無別。故能具無量德。受無量名。惟其具此。故彌陀即我之本性。凈土即我之惟心。是以無生而生。生即無生。具無量德。受無量名者。大經云。世諦但有名無實義。第一義諦有名有實義。今約眾生。所具第一義諦。與佛究竟第一義諦。無少差殊故也。
△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。
德既無量。不能列舉。今舉其要。三性攝盡。眾生迷此。而變為三惑。諸佛悟此。而轉為三德。皆當體即是。故云變云轉也。
△次據德釋義三。初正釋三德。次指同三諦。三引楞嚴證。初中二。初次第釋義。次融通其理。初中三。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。
有無等四句。但可名目世間法。一真法界。如大火聚。四邊不可湊泊。是故若言其有。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。絕百非者。四句為本。每句具足四句。成十六句。約三世各十六句。成四十八句。加已起。未起。成九十六句。加根本四句。共百句。句句
【現代漢語翻譯】 現代漢語譯本：心性，具足無量的功德，承受無量的名號。
這裡的『心性』，指的是眾生在因地、在迷惑狀態下的理性。然而，它與佛在果地、在覺悟狀態下的證性，沒有絲毫差別。因此，它能具足無量的功德，承受無量的名號。正因為它具足這些，所以阿彌陀佛就是我的本性，凈土就是我的唯心。因此，無生而生，生即無生。具足無量的功德，承受無量的名號，正如《大經》所說：『世俗諦但有名而無實義，第一義諦有名有實義。』現在就眾生所具的第一義諦，與佛究竟的第一義諦而言，沒有絲毫差別。
△下面解釋二義，分為兩部分。首先解釋『具無量德』，又分為兩部分。首先提綱挈領地提出功德的要點。
什麼是『具無量德』？概括地說，就是性體、性量、性具。
功德既然是無量的，就無法一一列舉。現在列舉其要點，這三性就涵蓋了一切。眾生迷惑於此，就轉變為三種迷惑；諸佛覺悟於此，就轉為三種功德。都是當體即是，所以說是『變』、『轉』。
△下面根據功德來解釋意義，分為三部分。首先正式解釋三德，其次指出與三諦相同，再次引用《楞嚴經》來證明。首先解釋三德，又分為兩部分。首先按次第解釋意義，其次融通其中的道理。首先按次第解釋意義，又分為三部分。首先解釋性體。
什麼是『性體』？就是說，這心性，遠離四句，超越百非，體性堅固凝定，清凈沒有污染，不生不滅，常住不壞。
有、無等四句，只能用來稱說世間法。一真法界，如同大火堆，四面都無法靠近。因此，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『亦有亦無』，就成了相違謗；如果說它『非有非無』，就成了戲論謗。超越百非，是因為四句是根本，每一句又具足四句，成為十六句。約三世各有十六句，成為四十八句。加上已起、未起，成為九十六句。加上根本的四句，總共一百句。句句...
【English Translation】 English version: The nature of mind possesses immeasurable virtues and receives immeasurable names.
Here, 'the nature of mind' refers to the rationality of sentient beings in the causal stage and in a state of delusion. However, it is no different from the realized nature of the Buddha in the resultant stage and in a state of enlightenment. Therefore, it can possess immeasurable virtues and receive immeasurable names. Precisely because it possesses these, Amitabha (Amitābha) [Immeasurable Light Buddha] is my inherent nature, and the Pure Land is my mind-only. Therefore, it is unborn yet born, and birth is unborn. Possessing immeasurable virtues and receiving immeasurable names, just as the Larger Sutra says: 'Conventional truth has only name without real meaning, while the ultimate truth has both name and real meaning.' Now, concerning the ultimate truth possessed by sentient beings, compared to the ultimate truth realized by the Buddha, there is no difference whatsoever.
△ Next, explaining the two meanings, divided into two parts. First, explaining 'possessing immeasurable virtues,' further divided into two parts. First, outlining the key points of virtue.
What is 'possessing immeasurable virtues'? In summary, it is the nature of essence (性體, xìng tǐ), the nature of capacity (性量, xìng liàng), and the nature of possession (性具, xìng jù).
Since virtues are immeasurable, they cannot be enumerated one by one. Now, listing the key points, these three natures encompass everything. Sentient beings are deluded about this, and transform into three delusions; Buddhas are enlightened about this, and transform into three virtues. All are immediately present in their essence, hence the terms 'transform' and 'change'.
△ Next, explaining the meaning based on the virtues, divided into three parts. First, formally explaining the three virtues, second, pointing out the identity with the three truths, and third, citing the Śūraṅgama Sūtra to prove it. First, explaining the three virtues, further divided into two parts. First, explaining the meaning in order, and second, integrating the principles within. First, explaining the meaning in order, further divided into three parts. First, explaining the nature of essence.
What is 'the nature of essence'? It means that this nature of mind is apart from the four propositions (四句, sì jù) and transcends the hundred negations (百非, bǎi fēi). Its essence is firm and solid, pure and undefiled, unborn and undying, permanent and indestructible.
The four propositions, such as existence and non-existence, can only be used to describe worldly phenomena. The One True Dharma Realm (一真法界, yī zhēn fǎ jiè) is like a great fire, impossible to approach from any side. Therefore, if it is said to 'exist,' it becomes an exaggerating slander; if it is said to 'not exist,' it becomes a diminishing slander; if it is said to 'both exist and not exist,' it becomes a contradictory slander; if it is said to 'neither exist nor not exist,' it becomes a frivolous slander. Transcending the hundred negations is because the four propositions are fundamental, and each proposition contains four propositions, becoming sixteen propositions. Considering the three periods of time, each with sixteen propositions, becomes forty-eight propositions. Adding 'already arisen' and 'not yet arisen,' becomes ninety-six propositions. Adding the fundamental four propositions, there are a total of one hundred propositions. Each proposition...
皆非。故云百非。體性堅凝者。此之性體。如金剛寶。萬物不能壞。能壞一切萬物。一切者。煩惱生死也。故此心性。處煩惱海。若驪珠而獨耀。居生死岸。如桂輪而獨朗。故曰清凈無染。不生不滅。常住無壞。
△次釋性量。
云何性量。謂此心性。豎窮三際橫遍十方。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。
心性之量。乃以無量。而為之量。有量之量。必為三世之所遷移。十方之所侷限。有遷移故。則有生滅。有侷限故。則有去來。今之心性。既豎窮乎三世。復橫遍乎十方。尚何生滅去來。能遷移為侷限哉。夫世界。固無邊矣。有漏微塵國。皆依空所生。是則世界。又有邊也。虛空固無邊矣。空生大覺中。如海一漚發。虛空又有邊也。現在無住。本無分齊矣。以過去無始。未來無終言之。現在有邊。過未無邊也。過去未來。本無涯涘矣。以心性言之。過未有邊。心性無邊也。總而言之。秪可言其無盡無盡。無量無量而已。
△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
【現代漢語翻譯】 皆非。所以說是『百非』。『體性堅凝』是指，這個心性的本體，如同金剛寶一樣，任何事物都無法摧毀它，而它卻能摧毀一切事物。『一切』指的是煩惱和生死。因此，這個心性，處於煩惱之海中，卻像驪珠一樣獨自閃耀；居住在生死之岸，像桂輪一樣獨自明亮。所以說它是清凈無染，不生不滅，常住不壞。
△下面解釋心性的量。
什麼是『性量』？是指這個心性，豎向上窮盡過去、現在、未來三際，橫向上遍及東、西、南、北、東南、西南、東北、西北、上、下十方。世界有邊際，虛空沒有邊際，虛空有邊際，心性沒有邊際。現在有邊際，過去和未來沒有邊際，過去和未來有邊際，心性沒有邊際。無盡無盡，無量無量。
心性的量，是用無量來衡量的。有量的量，必定會被三世所遷移，被十方所侷限。因為有遷移，所以有生滅；因為有侷限，所以有去來。現在的心性，既然豎向上窮盡三世，又橫向上遍及十方，哪裡還有生滅去來，能夠遷移和侷限它呢？世界，本來就沒有邊際。有漏的微塵國土，都依虛空而生。這樣說來，世界又有邊際了。虛空本來就沒有邊際，『空生大覺中，如海一漚發』，虛空又有邊際了。現在無住，本來就沒有分界。用過去無始，未來無終來說，現在有邊際，過去和未來沒有邊際。過去未來，本來就沒有邊涯。用心性來說，過去未來有邊際，心性沒有邊際。總而言之，只能說它是無盡無盡，無量無量而已。
△三、解釋性具。
什麼是『性具』？是指這個心性，具足十法界，即佛法界（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（Manushya-dhatu），畜生法界（Tiryagyoni-dhatu），餓鬼法界（Preta-dhatu），地獄法界（Naraka-dhatu）。這些都是假名，還有正報，即佛。
【English Translation】 None of these. Therefore, it is said 'a hundred negations'. 'The essence is firm and solid' means that the essence of this mind is like a diamond jewel, which cannot be destroyed by anything, but it can destroy all things. 'All things' refers to afflictions and birth and death. Therefore, this mind-essence, being in the sea of afflictions, shines alone like a bright pearl; dwelling on the shore of birth and death, it is as bright as the moon. Therefore, it is said to be pure and undefiled, neither arising nor ceasing, constant and indestructible.
△ Next, explain the measure of the essence.
What is the 'measure of the essence'? It refers to this mind-essence, which vertically exhausts the three periods of past, present, and future, and horizontally pervades the ten directions of east, west, south, north, southeast, southwest, northeast, northwest, up, and down. The world has boundaries, space is boundless, space has boundaries, and the mind-essence is boundless. The present has boundaries, the past and future are boundless, the past and future have boundaries, and the mind-essence is boundless. Endless, endless, immeasurable, immeasurable.
The measure of the mind-essence is measured by immeasurability. A measurable measure must be shifted by the three periods and limited by the ten directions. Because there is shifting, there is arising and ceasing; because there is limitation, there is going and coming. Now that the mind-essence vertically exhausts the three periods and horizontally pervades the ten directions, how can arising, ceasing, going, and coming shift and limit it? The world is originally boundless. The defiled lands of dust particles all arise from space. In this way, the world has boundaries again. Space is originally boundless, 'space arises within the great enlightenment, like a bubble arising in the sea', space has boundaries again. The present is non-abiding and originally has no divisions. Speaking of the past without beginning and the future without end, the present has boundaries, and the past and future are boundless. The past and future are originally without limit. Speaking of the mind-essence, the past and future have boundaries, and the mind-essence is boundless. In summary, it can only be said to be endless, endless, immeasurable, immeasurable.
△ Three, explain the inherent nature.
What is 'inherent nature'? It refers to this mind-essence, which fully possesses the ten Dharma realms, namely the Buddha-dhatu (佛法界), Bodhisattva-dhatu (菩薩法界), Pratyekabuddha-dhatu (緣覺法界), Sravaka-dhatu (聲聞法界), Deva-dhatu (天法界), Asura-dhatu (修羅法界), Manushya-dhatu (人法界), Tiryagyoni-dhatu (畜生法界), Preta-dhatu (餓鬼法界), and Naraka-dhatu (地獄法界). These are all provisional names, and there are also proper rewards, namely the Buddha.
五陰。菩薩五陰。乃至地獄五陰。此是實法。復有依報。謂佛國土。菩薩國土。乃至地獄國土。
祖師云。只一具字。彌顯今宗。以性具善。他師亦知。具惡緣了。他皆莫測。今家之言性具者。十法界也。若單言性具佛界。性善緣因。性凈了因。善凈不二。即善正因。如是之義。何經不譚。何師不說。
惟性具九界。性惡緣因性染了因。染惡不二。即惡正因。非華嚴。法華。維摩。圓覺。楞嚴。而不談。非智者。荊溪。四明。幽溪。而不闡也。此是假名。名者實之賓。有假名。必有實法。即十界五陰。有正果。必有依報。即十界國土。如是依正。居一性中。即之彌分。派之彌合。此之性具。既即性體性量。故荊溪大師云。十方凈穢。卷舒同在于剎那。一念色心。包羅遍收於法界。並天真本具。非緣起新成。得此為本。然後可以譚惟心凈土。本性彌陀也。初次第釋義竟。
△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。
令易解者。為初機也。得意言者
【現代漢語翻譯】 現代漢語譯本 五陰（panchaskandha，構成個體經驗的五種要素：色、受、想、行、識）。菩薩五陰。乃至地獄五陰。這些都是真實存在的法。還有依報（環境果報），指的是佛國土，菩薩國土，乃至地獄國土。
祖師說：『僅僅一個「具」字，就充分彰顯了我們宗派的宗旨。』因為自性本具善，其他宗派的老師也知道。但說到本具惡，以及惡的緣和了，他們就都無法測度了。我們宗派所說的『性具』，指的是十法界。如果只說性具佛界，性善是緣因，性凈是了因，善和凈不是二元對立的，這就是善的正因。這樣的道理，哪部經沒有談到？哪個老師沒有說過？
只有性具九界，性惡是緣因，性染是了因，染和惡不是二元對立的，這就是惡的正因。這樣的道理，沒有哪部《華嚴經》、《法華經》、《維摩詰經》、《圓覺經》、《楞嚴經》不談到，沒有哪位智者大師、荊溪大師、四明尊者、幽溪大師不闡述。這是假名，名是實的賓客，有假名，必定有實法，即十界五陰。有正果，必定有依報，即十界國土。這樣的依報和正報，都存在於一個自性之中，即之越分明，分之越聚合。這種性具，既是性體，也是性量，所以荊溪大師說：『十方凈土和穢土，捲起和舒展都同時存在於剎那之間，一念色心，包羅和遍收於法界之中。』並且是天真本具，不是由緣起新產生的。得到這個根本，然後才可以談論唯心凈土，本性彌陀。
初次第解釋意義完畢。
△其次融通其中的道理。
爲了讓初學者容易理解，所以作三種分別。領會其意就可以了。即性具，是性體，也是性量。性體遠離過失，超越是非，即性具十界，也遠離過失，超越是非。性體堅固凝定，清凈沒有污染，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，與性體性量相同，清凈而周遍，依報國土也是這樣。
說容易理解，是爲了初學者。說領會其意就可以了
【English Translation】 English version The Five Skandhas (Panchaskandha, the five aggregates that constitute individual experience: form, feeling, perception, mental formations, and consciousness). The Five Skandhas of a Bodhisattva. Even the Five Skandhas of hell. These are real dharmas (phenomena). There are also supportive rewards (environmental retributions), referring to the Buddha-lands, Bodhisattva-lands, and even hell-lands.
The Patriarch said, 'Just one word 'inherent' fully reveals the essence of our school.' Because the self-nature inherently possesses goodness, other teachers also know this. But when it comes to inherently possessing evil, and the conditions and completion of evil, they are all unable to fathom it. What our school means by 'inherently possessing' refers to the Ten Dharma Realms. If we only say that the self-nature inherently possesses the Buddha-realm, that inherent goodness is the conditional cause, and inherent purity is the complete cause, and that goodness and purity are not dualistic, then this is the right cause of goodness. What sutra does not discuss such a meaning? What teacher does not speak of it?
Only the inherent possession of the nine realms, inherent evil as the conditional cause, and inherent defilement as the complete cause, and that defilement and evil are not dualistic, then this is the right cause of evil. There is no Avatamsaka Sutra, Lotus Sutra, Vimalakirti Sutra, Perfect Enlightenment Sutra, or Surangama Sutra that does not discuss it, and no Zhiyi Master, Jingxi Master, Siming Venerable, or Youxi Master that does not expound it. This is a provisional name; a name is a guest of reality. Where there is a provisional name, there must be a real dharma, namely the Five Skandhas of the Ten Realms. Where there is a right fruition, there must be a supportive reward, namely the lands of the Ten Realms. Such supportive and right rewards reside within one self-nature, the more it is approached, the more distinct it becomes; the more it is divided, the more it merges. This inherent possession is both the essence and the measure of the self-nature, therefore Master Jingxi said: 'The pure and impure lands of the ten directions, rolling up and unfolding, exist simultaneously in an instant; a single thought of form and mind, encompasses and pervades the entire Dharma Realm.' And it is inherently possessed, not newly created by dependent origination. Having obtained this as the foundation, then one can discuss the Pure Land of Mind-Only, and the Amitabha of inherent nature.
The initial sequential explanation of meaning is complete.
△ Next, integrate and connect the principles within it.
To make it easier to understand, three distinctions are made. Grasping the meaning is sufficient. That is, inherent possession is the essence and the measure of the self-nature. The essence of the self-nature is free from faults and transcends right and wrong, that is, inherent possession of the Ten Realms is also free from faults and transcends right and wrong. The essence of the self-nature is firm and solid, pure and undefiled, unborn and undying, permanent and indestructible; inherent possession of the Ten Realms is also like this. The measure of the self-nature extends vertically to the end of time and horizontally to the end of space, endless and limitless; inherent possession of the Ten Realms is also like this. The right reward, the Five Skandhas, is the same as the essence and measure of the self-nature, pure and pervasive; the supportive reward, the lands, is also like this.
Saying it is easy to understand is for beginners. Saying grasping the meaning is sufficient
。從實際也。是以非開張。不足以生解。非融通。不能令得意。蓋性之三德。本是一體。故趣舉一德。一必具二。體既如是。余亦復然。今文正意。為明性具。是故文中。先舉性具。以為語端。然後以體量。即而融之。莫不同體之與量。離過絕非。乃至無量無量。雖正意在具。而言中之意。又在眾生五陰。即佛界五陰。眾生國土。即佛國土。故曰性具十界既爾。正報依報亦然。初正釋三德竟。
△次指同三諦。
此之三法。亦名三諦。性體即中諦。性量即真諦。性具即俗諦。
此之下。總指大體。性體下。別指方隅。性體即中諦以。以其絕待故能統一切法也。性量即真諦者。以其廓徹故能泯一切法也。性具即俗諦者。以其具足十界。故能立一切法也。此中指同三諦以為下文。引證張本。
△三引楞嚴證二。初引果德文。次引因性文。意謂若無果德文證。則眾生性具。同於流轉。若無因性文證。則如來果德涉乎修證。二義善成。方悟一切諸佛。但證眾生理本。一切眾生。但迷諸佛圓成。今先引果德文三。初證性量真諦。
故楞嚴經云。而如來藏。本妙圓心。非心非空。非地水火風。非眼耳鼻舌身意。非色聲香味觸法。非眼界。乃至非意識界。非無明。乃至非老死。非無明盡。乃至非老死
【現代漢語翻譯】 現代漢語譯本：從實際情況來說，如果不是開創和舒張，就不足以產生理解；如果不是融會貫通，就不能使人領會其意。因為自性的三種德能，本來就是一個整體，所以如果提到其中一種德能，必然具備另外兩種。自性的本體既然如此，其餘的方面也是這樣。現在這段文字的主要意思是說明自性具備一切，因此在文中，先提出自性具備一切，作為話語的開端，然後用本體和作用來融會貫通它。無論是本體還是作用，都遠離過失，超越是非，乃至達到無量無量。雖然主要意思在於具備一切，但文字中的含義，又在於眾生的五陰，即是佛界的五陰；眾生的國土，即是佛的國土。所以說自性具備十法界，既然如此，正報和依報也是這樣。以上是最初對三德的正式解釋完畢。 其次是指同於三諦。 這三種法，也叫做三諦。自性本體即是中諦，自性作用即是真諦，自性具備即是俗諦。 『此之下』，總括地指出大體；『性體下』，分別地指出方位。自性本體即是中諦，因為它超越對待，所以能夠統攝一切法。自性作用即是真諦，因為它廓然通徹，所以能夠泯滅一切法。自性具備即是俗諦，因為它具足十法界，所以能夠建立一切法。這裡指出同於三諦，是爲了下文引用論證做準備。 第三是引用《楞嚴經》來證明，分為兩部分：首先引用果德的經文，其次引用因性的經文。意思是說，如果沒有果德的經文來證明，那麼眾生的自性具備一切，就等同於流轉；如果沒有因性的經文來證明，那麼如來的果德就涉及修證。這兩種意義都能夠很好地成立，才能領悟到一切諸佛，只是證悟了眾生本有的理體；一切眾生，只是迷惑了諸佛圓滿的成就。現在先引用果德的經文，分為三部分：首先證明自性作用即是真諦。 所以《楞嚴經》說：『而如來藏（Tathagatagarbha，如來法身所藏之處），本妙圓心（the fundamentally wondrous and perfect mind），非心非空（neither mind nor emptiness），非地水火風（neither earth, water, fire, nor wind），非眼耳鼻舌身意（neither eye, ear, nose, tongue, body, nor mind），非色聲香味觸法（neither form, sound, smell, taste, touch, nor dharma），非眼界（neither the realm of the eye），乃至非意識界（up to and including the realm of consciousness），非無明（neither ignorance），乃至非老死（up to and including old age and death），非無明盡（neither the end of ignorance），乃至非老死』
【English Translation】 English version: From a practical standpoint, if there isn't opening and expansion, it's insufficient to generate understanding; if there isn't thorough comprehension, it cannot enable one to grasp the meaning. Because the three virtues of self-nature are originally a single entity, therefore if one virtue is mentioned, it necessarily possesses the other two. Since the substance of self-nature is like this, the remaining aspects are also the same. Now, the main intention of this text is to clarify that self-nature possesses everything. Therefore, in the text, it first puts forward that self-nature possesses everything, as the beginning of the discourse, and then uses substance and function to thoroughly comprehend it. Whether it is substance or function, both are far from faults, surpassing right and wrong, and even reaching immeasurable and limitless. Although the main intention lies in possessing everything, the meaning within the text also lies in the five skandhas (five aggregates) of sentient beings, which are the five skandhas of the Buddha realm; the land of sentient beings is the land of the Buddha. Therefore, it is said that self-nature possesses the ten realms (ten realms of existence), since this is the case, the principal reward (direct result of karma) and dependent reward (environmental result of karma) are also like this. The above is the initial formal explanation of the three virtues completed. Next, it refers to being the same as the three truths. These three dharmas are also called the three truths. The substance of self-nature is the truth of the middle way (Madhyamaka, the Middle Way), the function of self-nature is the truth of emptiness (Sunyata, the Truth of Emptiness), and the possession of self-nature is the truth of conventional reality (Samvriti, the Conventional Truth). 『Below this』 refers to the general outline; 『below the substance of self-nature』 refers to specific directions. The substance of self-nature is the truth of the middle way, because it transcends duality and can therefore encompass all dharmas. The function of self-nature is the truth of emptiness, because it is vast and thorough, and can therefore annihilate all dharmas. The possession of self-nature is the truth of conventional reality, because it fully possesses the ten realms and can therefore establish all dharmas. Here, pointing out the sameness with the three truths is to prepare for quoting and proving in the following text. Thirdly, it quotes the Shurangama Sutra (Śūraṅgama Sūtra) to prove, divided into two parts: first quoting the scripture of the fruit virtue, and secondly quoting the scripture of the causal nature. The meaning is that if there is no scripture of the fruit virtue to prove, then the self-nature possession of sentient beings is equivalent to transmigration; if there is no scripture of the causal nature to prove, then the fruit virtue of the Tathagata (Tathāgata, 'the one who has thus gone') involves cultivation and realization. These two meanings can be well established, then one can realize that all Buddhas only realize the inherent principle of sentient beings; all sentient beings are only deluded about the perfect accomplishment of the Buddhas. Now, first quote the scripture of the fruit virtue, divided into three parts: first proving that the function of self-nature is the truth of emptiness. Therefore, the Shurangama Sutra says: 'And the Tathagatagarbha (Tathāgatagarbha, the womb of the Tathagata), the fundamentally wondrous and perfect 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 and including the realm of consciousness, neither ignorance, up to and including old age and death, neither the end of ignorance, up to and including old age and death.'
盡。非苦集滅道。非智非得。非檀那。乃至非般剌若。非怛闥阿竭。非阿羅訶。非三耶三菩。非常樂我凈。此即性量無相。是為真諦。
佛說三諦。有二種。一圓融三諦。二隔歷三諦。如仁王瓔珞所明者。隔歷三諦也。三諦隔歷。各不相收。如曰真則纖塵必盡。俗則萬法皆成。中則二邊叵得是也。楞嚴所明者。圓融三諦也。三諦圓融。不可思議。舉一即三。如曰真則萬法昭然。俗則纖塵必盡。中則絕待雙融是也。今文所引。乃不思議大真諦。如十界俱非。非真諦乎。此中最初非心空。根塵識三。留守本諦。而凡情俱儘可也。而又並十二因緣。四諦二乘之法。而俱非之。豈非本諦之空。而亦空乎。乃至六度三號四德俱非。豈不菩薩佛果中道而俱空乎。正天臺所謂一空一切空。無假無中而不空也。
△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。此則性具十界。是為俗諦。
此中所引。乃不思議大俗諦。如十界俱即。非俗諦乎。至於中間。即六凡法界。此留守本諦。而森羅昭然可也。而又並十二因緣四諦。而俱即之。豈非二乘真諦。而亦立乎。乃至六度。三號四德俱即。豈不菩薩佛中道而俱立乎。正天臺所謂一假一切假。無空無中而
【現代漢語翻譯】 現代漢語譯本： 盡。非苦集滅道（四聖諦）。非智非得。非檀那（佈施）。乃至非般剌若（般若，智慧）。非怛闥阿竭（如來）。非阿羅訶（阿羅漢）。非三耶三菩（三藐三菩提，正等正覺）。非常樂我凈（涅槃四德）。此即性量無相。是為真諦。
佛說三諦。有二種。一圓融三諦。二隔歷三諦。如仁王瓔珞所明者。隔歷三諦也。三諦隔歷。各不相收。如曰真則纖塵必盡。俗則萬法皆成。中則二邊叵得是也。楞嚴所明者。圓融三諦也。三諦圓融。不可思議。舉一即三。如曰真則萬法昭然。俗則纖塵必盡。中則絕待雙融是也。今文所引。乃不思議大真諦。如十界俱非。非真諦乎。此中最初非心空。根塵識三。留守本諦。而凡情俱儘可也。而又並十二因緣。四諦二乘之法。而俱非之。豈非本諦之空。而亦空乎。乃至六度三號四德俱非。豈不菩薩佛果中道而俱空乎。正天臺所謂一空一切空。無假無中而不空也。
△次證性具俗諦。
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。此則性具十界。是為俗諦。
此中所引。乃不思議大俗諦。如十界俱即。非俗諦乎。至於中間。即六凡法界。此留守本諦。而森羅昭然可也。而又並十二因緣四諦。而俱即之。豈非二乘真諦。而亦立乎。乃至六度。三號四德俱即。豈不菩薩佛中道而俱立乎。正天臺所謂一假一切假。無空無中而
【English Translation】 English version: Exhaustion. Not suffering, accumulation, cessation, path (Four Noble Truths). Not wisdom, not attainment. Not Dana (generosity). Even not Prajna (wisdom). Not Tathagata (Thus Come One). Not Arhat (worthy one). Not Samyak-sambodhi (perfect enlightenment). Not permanence, bliss, self, purity (Four Virtues of Nirvana). This is the nature of reality, without characteristics. This is the ultimate truth.
The Buddha spoke of three truths. There are two kinds: one is the perfect and harmonious three truths, and the other is the separate three truths. As explained in the Renwang Jing (Benevolent Kings Sutra), these are the separate three truths. The three truths are separate and do not include each other. For example, it is said that if it is true, then the slightest dust will be exhausted; if it is conventional, then all dharmas will be established; if it is the middle way, then neither extreme can be obtained. What is explained in the Surangama Sutra is the perfect and harmonious three truths. The three truths are perfectly harmonious and inconceivable. To mention one is to mention all three. For example, it is said that if it is true, then all dharmas are clearly revealed; if it is conventional, then the slightest dust will be exhausted; if it is the middle way, then absolute duality is merged. What is quoted in this text is the inconceivable great ultimate truth. For example, all ten realms are not. Is this not the ultimate truth? In this, initially, the mind is not empty. The three of roots, dust, and consciousness remain in the original truth, and all ordinary feelings can be exhausted. Moreover, even the twelve links of dependent origination and the teachings of the Four Noble Truths of the two vehicles are all negated. Is this not the emptiness of the original truth, and also empty? Even the six perfections, the three titles, and the four virtues are all negated. Is this not the middle way of the Bodhisattva and Buddha fruit, and also empty? This is exactly what Tiantai (T'ien-t'ai) calls 'one emptiness is all emptiness, without provisionality, without the middle way, and not empty'.
△ Next, proving the conventional truth inherent in nature.
And the Tathagatagarbha (Buddha-nature), originally bright and wonderfully mindful, is both mind and emptiness. It is both earth, water, fire, and wind. It is both the six ordinary realms. It is both the two vehicles. Even it is the Tathagata. Permanence, bliss, self, purity. This is the nature that possesses the ten realms. This is the conventional truth.
What is quoted here is the inconceivable great conventional truth. For example, all ten realms are identical. Is this not the conventional truth? As for the middle, it is the realm of the six ordinary beings. This remains in the original truth, and the myriad phenomena are clearly revealed. Moreover, even the twelve links of dependent origination and the Four Noble Truths are all identical. Is this not the truth of the two vehicles, and also established? Even the six perfections, the three titles, and the four virtues are all identical. Is this not the middle way of the Bodhisattva and Buddha fruit, and also established? This is exactly what Tiantai calls 'one provisionality is all provisionality, without emptiness, without the middle way, and
不假也。
△三證性體中諦。
而如來藏。妙明心元。離即離非。是即非即。此即性體統攝是為中諦。
此中所引。乃不思議大中諦。如十界俱離即離非。是即非即。非中諦乎。至於末後。六度三號四德俱離即離非。是即非即。此留守本諦。中道雙遮雙照可也。而又並六凡而離即離非。是即非即。豈非俗亦中乎。又並二乘。而離即離非。是即非即。是非真亦中乎。正天臺所謂一中一切中。無真無俗而不中也。而此十界三諦。乃如來果地。以妙明不滅不生合如來藏。而如來藏。圓照法界。究竟之相。既有假名。豈無五陰國土。四明云。至於果成。十皆究竟。此之謂也。
△次引因性文為二。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。
眾生因性。所有依正二法。不外七大。一一大既皆稱性。即性具也。又一一皆云清凈本然。周遍法界。即性具之法。即性體性量。莫不體性堅凝。清凈無染。一一稱性。周遍法界也。
△次證具即三德。
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。
上證性中三德。義猶統總。今證具即三德。乃約性中所具七大。分依正二報。即性體性量。豈非楞嚴一經即明性具法門。與體德量德。無二無別哉。
△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。
天臺大師云。佛有無量德。應有無量名。舉一蔽諸。今亦例立。性有無量德。應有無量名。舉七以蔽諸。此之七名。本出楞嚴。彼明如來果位七名。溫陵師云。一法不立煩惱蕩盡。曰空如來藏。不忘不變。曰真如。離過絕非。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。今引證眾生心性者。眾生性具之德。含藏一切。而無積聚。故名空如來藏。性體性量。本來清凈。不妄不變。故名真如。性體性量。離過絕非。故名佛性。性體性量。如杲日昭昭。分別一切。而無染著。故名庵摩羅識。性體性量。洞照萬法。而無分別。故名大圓鏡智。性體性量。即圓明大覺。故名菩提。性體性量。具常樂我凈。故名涅槃。以其具足三因。及五佛性故也。
△次融通名德。
性體性量。名空如
【現代漢語翻譯】 現代漢語譯本：正報五陰，指的是性體和性量。
上面已經證明了自性中所具有的三德，其意義在於統攝和總括。現在證明具足即是三德，這是從自性中所具有的七大出發，分為依報和正報兩種。正報五陰即是性體和性量，難道不是《楞嚴經》一部經就闡明了自性本具的法門，與體德和量德沒有絲毫差別嗎？
接下來解釋『受無量名』，分為兩部分。首先是提綱挈領地提出名稱。
『云何受無量名？』（為什麼說接受無量的名稱呢？）概括地說，這個心性，有時稱為空如來藏（śūnyatathāgatagarbha，空性的如來藏），有時稱為真如佛性（tathatā-buddhatā，真如的佛性），有時稱為庵摩羅識（amalavijñāna，清凈識），有時稱為大圓鏡智（ādarśa-jñāna，如鏡子般清晰的智慧），有時稱為菩提（bodhi，覺悟）涅槃（nirvāṇa，寂滅）。
天臺大師說，佛有無量的功德，所以應該有無量的名稱，舉出一個就能涵蓋所有。現在也以此為例，自性有無量的功德，所以應該有無量的名稱，舉出七個就能涵蓋所有。這七個名稱，本來出自《楞嚴經》。《楞嚴經》闡明如來果位的七個名稱。溫陵師說，一法不立，煩惱蕩盡，叫做空如來藏。不忘不變，叫做真如。遠離過失，斷絕邪非，叫做佛性。分別一切，而沒有染著，叫做庵摩羅識。洞察照見萬法，而沒有分別，叫做大圓鏡智。諸佛所證得的，叫做菩提。寂靜常樂，叫做涅槃。現在引用來證明眾生心性，是因為眾生的自性本具的功德，含藏一切，而沒有積聚，所以叫做空如來藏。自性之體和自性之量，本來清凈，不虛妄不變異，所以叫做真如。自性之體和自性之量，遠離過失，斷絕邪非，所以叫做佛性。自性之體和自性之量，如杲日當空，昭然明瞭，分別一切，而沒有染著，所以叫做庵摩羅識。自性之體和自性之量，洞察照見萬法，而沒有分別，所以叫做大圓鏡智。自性之體和自性之量，就是圓明大覺，所以叫做菩提。自性之體和自性之量，具足常樂我凈四德，所以叫做涅槃。這是因為它具足三因和五佛性的緣故。
接下來融通名稱和功德。
自性之體和自性之量，名為空如
【English Translation】 English version: The proper reward of the five skandhas (pañca-skandha), refers to the nature-essence (性體) and nature-capacity (性量).
The above has already testified to the three virtues inherent in the self-nature, the meaning of which lies in encompassing and summarizing. Now, testifying that being complete is identical to the three virtues, this starts from the seven great elements inherent in the self-nature, dividing them into the dependent reward (依報) and the proper reward (正報). The proper reward of the five skandhas is precisely the nature-essence and nature-capacity. Isn't it the case that the Śūraṅgama Sūtra (楞嚴經) in its entirety elucidates the Dharma-gate of inherent self-nature, being no different from the virtue of essence and the virtue of capacity?
Next, explaining 'receiving countless names,' divided into two parts. First, highlighting the names and outlining the essentials.
'How does it receive countless names?' To put it succinctly, this mind-nature is sometimes called the Empty Tathāgatagarbha (śūnyatathāgatagarbha, the empty womb of the Tathāgata), sometimes called True Thusness Buddha-nature (tathatā-buddhatā, the Buddha-nature of Suchness), sometimes called Āmalavijñāna (amalavijñāna, the pure consciousness), sometimes called Great Perfect Mirror Wisdom (ādarśa-jñāna, mirror-like wisdom), sometimes called Bodhi (bodhi, enlightenment) and Nirvāṇa (nirvāṇa, cessation).
The Tiantai Master (天臺大師) said, 'The Buddha has countless merits, therefore should have countless names, mentioning one can cover all.' Now, following this example, the self-nature has countless merits, therefore should have countless names, mentioning seven can cover all. These seven names originally come from the Śūraṅgama Sūtra. The Śūraṅgama Sūtra elucidates the seven names of the Tathāgata's fruition position. Master Wenling (溫陵師) said, 'When one Dharma is not established and afflictions are completely eradicated, it is called the Empty Tathāgatagarbha. Not forgetting and not changing, it is called True Thusness. Being away from faults and cutting off wrongdoings, it is called Buddha-nature. Discriminating everything without attachment, it is called Āmalavijñāna. Penetratingly illuminating all Dharmas without discrimination, it is called Great Perfect Mirror Wisdom. What all Buddhas attain is called Bodhi. Tranquil and always joyful, it is called Nirvāṇa.' Now, quoting to testify to the mind-nature of sentient beings, it is because the inherent merits of sentient beings' self-nature contain everything without accumulation, therefore it is called the Empty Tathāgatagarbha. The nature-essence and nature-capacity are originally pure, not false and unchanging, therefore it is called True Thusness. The nature-essence and nature-capacity are away from faults and cut off wrongdoings, therefore it is called Buddha-nature. The nature-essence and nature-capacity, like the bright sun in the sky, clearly illuminate everything without attachment, therefore it is called Āmalavijñāna. The nature-essence and nature-capacity penetratingly illuminate all Dharmas without discrimination, therefore it is called Great Perfect Mirror Wisdom. The nature-essence and nature-capacity are the perfect and bright great awakening, therefore it is called Bodhi. The nature-essence and nature-capacity possess the four virtues of permanence, bliss, self, and purity, therefore it is called Nirvāṇa. This is because it possesses the three causes and the five Buddha-natures.
Next, harmonizing the names and virtues.
The nature-essence and nature-capacity are named Empty Thus
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。即性具十界。五陰國土。名真如佛性。乃至性體性量。名菩提涅槃。即性具十界。五陰國土。名菩提涅槃。
前明三德中。既已融通其理。即性具是性體性量。今文復融通。名之與德。性體性量。名空如來藏。即性具十界。五陰國土。名空如來藏等。然則惟心凈土。本性彌陀。生即無生。可不信諸。何也。蓋十界依正。既皆性具。即性體性量。而名之與德。性本融通。是則眾生在理。迷則俱迷。不惟迷於九界。即佛界亦覆成迷。諸佛究竟。悟則俱悟。不惟悟于佛界。即九界亦覆成悟。迷時即寂光金寶。而轉為苦域泥沙。悟時則同居泥沙。而轉為寂光金寶。此猶約舍穢究竟。取凈窮源而說。若凈穢平等。無舍無取。豈不以究竟。苦域泥沙。以為寂光金寶。以至果成。十皆究竟故也。以是而言。則理性苦域泥沙。即性體性量。一一稱性。離染周遍。豈不娑婆穢土。原遍西方極樂果人。不離此土。生即無生。無生而生之義成矣。
△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。
結前引楞嚴。因果二性。立宗述偈。其義善成。是則世人。一切疑惑。悉應於此。一真法界門中。一時頓斷。但世間之疑。
【現代漢語翻譯】 現代漢語譯本： 『來藏』（Tathagatagarbha，如來藏）。即自性本具十法界。五陰國土，名為『空如來藏』（Sunyata-tathagatagarbha，空性如來藏）。自性本體自性功用，名為『真如佛性』（Tathata-buddhadhatu，真如佛性）。即自性本具十法界。五陰國土，名為『真如佛性』。乃至自性本體自性功用，名為『菩提涅槃』（Bodhi-nirvana，菩提涅槃）。即自性本具十法界。五陰國土，名為『菩提涅槃』。
前面闡明三德時，已經融會貫通了其中的道理，即自性本具就是自性本體自性功用。現在本文再次融會貫通，名稱與功德。自性本體自性功用，名為『空如來藏』。即自性本具十法界。五陰國土，名為『空如來藏』等等。既然如此，那麼唯心凈土，本性彌陀，生即無生，難道還不相信嗎？為什麼呢？因為十法界的依報正報，既然都是自性本具，即是自性本體自性功用，而名稱與功德，自性本來融通。這樣說來，眾生在理體上，迷惑就一起迷惑，不只是迷惑於九法界，即使是佛法界也同樣變成迷惑。諸佛究竟證悟，就一起證悟，不只是證悟于佛法界，即使是九法界也同樣變成證悟。迷惑時，即使是寂光凈土的金銀珍寶，也會轉變為痛苦的地域和泥沙。證悟時，即使是凡聖同居土的泥沙，也會轉變為寂光凈土的金銀珍寶。這好比是捨棄污穢而究竟，選取清凈而窮盡根源來說。如果清凈和污穢平等，沒有捨棄也沒有選取，豈不是將究竟的痛苦地域和泥沙，作為寂光凈土的金銀珍寶？以至於果報成就，十法界都究竟圓滿的緣故。因此說來，理性上的痛苦地域和泥沙，就是自性本體自性功用，一一都與自性相稱，遠離染污而周遍。難道娑婆世界的污穢國土，原本就周遍于西方極樂世界的果地聖人？不離開這個國土，生即無生，無生而生的意義就成立了。
△接下來總結歸納宗義的偈頌。
所以說，在『一真法性』（Ekayana-dharmadhatu，一真法性）中，具足十法界，依報正報本來融通，眾生和佛陀沒有特殊的差別。
總結前面引用《楞嚴經》的因果二性，立宗闡述偈頌，其中的意義非常圓滿。這樣說來，世人的一切疑惑，都應該在這『一真法界』（Ekayana-dharmadhatu，一真法界）門中，一時頓然斷除。只是世間的疑惑。
【English Translation】 English version: 'Lai Zang' (Tathagatagarbha, 如來藏). That is, the inherent nature possesses the Ten Dharma Realms. The Five Skandhas and lands are called 'Sunyata-tathagatagarbha' (空如來藏). The nature of the substance and the nature of the function are called 'Tathata-buddhadhatu' (真如佛性). That is, the inherent nature possesses the Ten Dharma Realms. The Five Skandhas and lands are called 'Tathata-buddhadhatu'. Even the nature of the substance and the nature of the function are called 'Bodhi-nirvana' (菩提涅槃). That is, the inherent nature possesses the Ten Dharma Realms. The Five Skandhas and lands are called 'Bodhi-nirvana'.
In the previous explanation of the Three Virtues, the principles have already been thoroughly understood, that is, the inherent nature is the nature of the substance and the nature of the function. Now, this text once again integrates the name and the virtue. The nature of the substance and the nature of the function are called 'Sunyata-tathagatagarbha'. That is, the inherent nature possesses the Ten Dharma Realms. The Five Skandhas and lands are called 'Sunyata-tathagatagarbha', and so on. Since this is the case, then the Pure Land of the Mind Only, the inherent Amitabha, birth is non-birth, shouldn't we believe it? Why? Because the dependent and retribution of the Ten Dharma Realms are all inherent in nature, that is, the nature of the substance and the nature of the function, and the name and the virtue, the nature is originally integrated. In this way, sentient beings in the principle, delusion is delusion together, not only delusion in the Nine Dharma Realms, but even the Buddha Dharma Realm also becomes delusion. All Buddhas ultimately awaken, then awaken together, not only awaken in the Buddha Dharma Realm, but even the Nine Dharma Realms also become awakening. When deluded, even the gold and jewels of the Pure Land of Tranquility and Light will be transformed into the suffering realms and mud and sand. When awakened, even the mud and sand of the Land of Coexistence will be transformed into the gold and jewels of the Pure Land of Tranquility and Light. This is like abandoning the filth and ultimately, choosing the pure and exhausting the source to say. If purity and filth are equal, without abandonment and without selection, wouldn't it be taking the ultimate suffering realms and mud and sand as the gold and jewels of the Pure Land of Tranquility and Light? As for the fruition, the Ten Dharma Realms are all ultimately complete. Therefore, it is said that the suffering realms and mud and sand in principle are the nature of the substance and the nature of the function, each in accordance with the nature, far from defilement and pervasive. Isn't the defiled land of the Saha world originally pervasive in the Western Pure Land of the fruition saints? Without leaving this land, birth is non-birth, and the meaning of non-birth and birth is established.
△ Next, the verse summarizing the doctrine.
Therefore, it is said that in the 'Ekayana-dharmadhatu' (一真法性), the Ten Dharma Realms are fully possessed, the dependent and retribution are originally integrated, and sentient beings and Buddhas have no special difference.
Summarizing the previous quotation from the Surangama Sutra on the two natures of cause and effect, establishing the doctrine and stating the verse, the meaning is well established. In this way, all the doubts of the world should be suddenly cut off in this 'Ekayana-dharmadhatu' (一真法界) gate. It's just the doubts of the world.
有倒有正。若涉事尋常耳目見聞者。則信其有。六合之外。不見不聞者。則疑其無。此疑之正者也。又有遠大之事。非見聞所及。反信其有。近小之事。見聞所及。反疑其無。此疑之倒者也。若眾生心性之三德。性體性量。乃果地之所究竟。非眾生耳目所及者。反信其有。一言性具之德。現前一念。本來具足。反疑其無。楞嚴所謂如我垂手。等無有異。此等名為。迷中倍人是也。又有能信具佛界。不信具九界者。能信具四聖。不信具六凡者。能信具三善道。不信具三惡道者。能信具十界正報。不信具十界依報者。此等皆得。名為迷中倍人也。
△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。立二難本。若初心下。建立二難。初后俱墮下。結成難勢。初心者。理即位人也。後心者。究竟位人也。初心應無七名者。以果難因。以顯難隱也。後心應無九界者。以因難果。以隱難顯也。天臺大師云。事可比知。如孫劉相顯。瞭然在目。理具難知。如曹公相隱解衣方見。然此隱顯。佛與眾生。皆各有之。若諸佛果人。則佛界顯。而九界隱。眾生因人。則佛界隱。而九界顯。以之合喻。則曹公天子相隱。而
【現代漢語翻譯】 現代漢語譯本：有顛倒的有正確的。如果涉及的事情是尋常的耳目見聞，就相信它存在；六合（指天地四方）之外，不見不聞的事情，就懷疑它不存在，這是懷疑中正確的。又有深遠宏大的事情，不是見聞所能達到的，反而相信它存在；近小的事情，見聞所能達到的，反而懷疑它不存在，這是懷疑中顛倒的。如果對於眾生心性的三德（法身德、般若德、解脫德），性體、性量，乃是果地（佛果的境界）所究竟證得的，不是眾生耳目所能及的，反而相信它存在；一說心性本具的功德，現前一念，本來具足，反而懷疑它不存在。《楞嚴經》所說的『如我垂手，等無有異』，這些都叫做迷中加倍迷惑的人。又有能相信具有佛界，不相信具有九界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）；能相信具有四聖（聲聞、緣覺、菩薩、佛），不相信具有六凡（地獄、餓鬼、畜生、阿修羅、人、天）；能相信具有三善道（天、人、阿修羅），不相信具有三惡道（地獄、餓鬼、畜生）；能相信具有十界正報（十法界眾生的身心果報），不相信具有十界依報（十法界眾生的居住環境），這些都叫做迷中加倍迷惑的人。
△其次是簡別兩種情況：一開始就錯，和開始正確後來又錯。
問：這一真法界，是初心（最初發心）是，還是後心（最終成就）是？如果是初心是，就不應該有七名（七種不同的名稱）；如果是後心是，就不應該有九界。一開始和後來都錯了，立論不能成立。
『此一真下』，這是建立兩個難點。『若初心下』，建立兩個難點。『初后俱墮下』，總結難點的態勢。初心，指的是理即位的人。後心，指的是究竟位的人。『初心應無七名者』，這是用果位來責難因位，用顯現的來責難隱藏的。『後心應無九界者』，這是用因位來責難果位，用隱藏的來責難顯現的。天臺大師說，事情可以用比喻來理解，就像孫權和劉備互相顯現，清清楚楚地在眼前；理體本具難以知曉，就像曹操的相貌隱藏得很深，解開衣服才能看見。然而這種隱藏和顯現，佛和眾生各自都有。如果諸佛果位的人，那麼佛界就顯現，而九界就隱藏；眾生因位的人，那麼佛界就隱藏，而九界就顯現。用這個來比喻，就像曹操的天子相隱藏著，而
【English Translation】 English version: There are inverted and correct views. If it involves ordinary matters seen and heard by the eyes and ears, then one believes in its existence. Beyond the six directions (referring to heaven, earth, and the four cardinal directions), what is unseen and unheard, then one doubts its existence. This is the correct way of doubting. Furthermore, there are profound and vast matters that are beyond the reach of seeing and hearing, yet one believes in their existence. Trivial matters that are within the reach of seeing and hearing, yet one doubts their existence. This is the inverted way of doubting. If regarding the three virtues (Dharmakaya, Prajna, and Liberation) of sentient beings' minds, their nature and capacity, which are ultimately realized in the Fruition Ground (the state of Buddhahood), and are beyond the reach of sentient beings' eyes and ears, yet one believes in their existence. When it is said that the inherent virtues of the mind are fully present in the current moment, yet one doubts its existence. As the Shurangama Sutra says, 'Like my hanging hand, there is no difference.' These are called people who are doubly deluded within delusion. Furthermore, there are those who can believe in the existence of the Buddha Realm but not in the existence of the Nine Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas); who can believe in the existence of the Four Noble Ones (sravakas, pratyekabuddhas, bodhisattvas, Buddhas) but not in the existence of the Six Ordinary Beings (hell-beings, hungry ghosts, animals, asuras, humans, devas); who can believe in the existence of the Three Good Paths (devas, humans, asuras) but not in the existence of the Three Evil Paths (hell-beings, hungry ghosts, animals); who can believe in the existence of the Ten Realms' direct rewards (the physical and mental results of beings in the Ten Dharma Realms) but not in the existence of the Ten Realms' circumstantial rewards (the living environments of beings in the Ten Dharma Realms). All these are called people who are doubly deluded within delusion.
△ Next is to distinguish between two situations: being wrong from the beginning, and being correct at the beginning but wrong later.
Question: Is this One True Dharma Realm the initial mind (the initial aspiration) or the later mind (the final accomplishment)? If it is the initial mind, then there should be no seven names (seven different names); if it is the later mind, then there should be no nine realms. Both the beginning and the end are wrong, and the argument cannot stand.
'This One True below,' this establishes two difficulties. 'If the initial mind below,' establishes two difficulties. 'Both the beginning and the end are wrong below,' summarizes the situation of the difficulties. The initial mind refers to the person in the stage of principle-identity. The later mind refers to the person in the stage of ultimate-identity. 'The initial mind should have no seven names,' this uses the fruit position to blame the cause position, using the manifest to blame the hidden. 'The later mind should have no nine realms,' this uses the cause position to blame the fruit position, using the hidden to blame the manifest. The Great Master Tiantai said that things can be understood by analogy, just like Sun Quan and Liu Bei appearing to each other, clearly in front of the eyes; the inherent nature of the principle is difficult to know, just like Cao Cao's appearance is deeply hidden, and can only be seen by undressing. However, this hiding and manifestation, both Buddhas and sentient beings have their own. If the Buddhas are in the fruit position, then the Buddha Realm is manifest, and the Nine Realms are hidden; if the sentient beings are in the cause position, then the Buddha Realm is hidden, and the Nine Realms are manifest. Using this as an analogy, it is like Cao Cao's appearance as the Son of Heaven is hidden, while
奸雄相顯。先主帝王相顯。而梟雄相隱。隱顯似殊。性具不異也。
△次釋初后俱善二。初釋。次結。初中二。初據難立義。
答曰。此正顯初心是。以初心是故。方有後心是。以後心是故。方顯初心是。
此者指前立宗述偈。一真法界中。具足十法界等也。正顯初心是者。前所說具無量德。受無量名。皆理即初心。當體即是。惟即是故。方有果地。究竟後心即是。然非初不能顯后。非后不能顯初。下文明之。
△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。
果地六句。初二句。法報二身。寂光實報二土。法身則以虛空為座。即身即土。即土即身。故曰依正融通。報身即以實報為土。常住五陰而為色心。全法性起。故云不二。良由本具。今得究顯。次垂形二句。從大體以起大用。茍非性具九法界者。至此果成。何能繁興大用哉。悉由下結成上義。
△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。
諸佛果地二句。證初二句大體。故得稱性二句。證次二句大用。若不然下。舉劣況勝。小乘神通
【現代漢語翻譯】 現代漢語譯本 奸雄的特性顯露，劉備（先主，即劉備）的帝王之相也顯露，而梟雄的特性則隱藏。雖然顯露和隱藏看似不同，但其本性並無差異。
△接下來解釋『初始和最終都是好的』這兩點。首先解釋，然後總結。在解釋部分分為兩點。首先根據疑問確立意義。
回答說：這正是爲了顯示初心是根本。因為初心是根本，所以才會有後來的心也是根本。因為後來的心是根本，所以才更顯出初心是根本。
這裡的『此』指的是前面確立宗旨時所說的偈語，即『一真法界』中，具足十法界等等。『正顯初心是』指的是前面所說的具足無量功德，承受無量名號，都是理即的初心，當下就是。正因為是這樣，才會有果地的究竟後心也是這樣。然而，沒有初始就不能顯現最終，沒有最終也不能顯現初始。下文會詳細說明。
△接下來根據意義解釋疑問，分為兩點。首先確立意義。
為什麼說因為初心是根本，才會有後來的心也是根本呢？如果說果地的依報和正報融通無礙，色法和心法不二，垂跡於九法界，方便度化眾生，都是因為證得了這個，因地之心所具有的。
果地六句。前兩句說的是法身和報身，寂光土和實報土。法身以虛空為座，即身即土，即土即身，所以說依報和正報融通無礙。報身以實報土為土，常住於五陰之中而為色心，完全是法性的顯現，所以說不二。這都是因為本來就具有，現在才得以究竟顯現。接下來『垂形』兩句，是從大體上發起大用。如果不是本性中就具有九法界，那麼到了果地成就時，怎麼能如此繁興大用呢？『悉由』以下總結上面的意義。
△接下來引用證據，分為兩點。首先泛泛地引用。
所以說，諸佛果地的融通，只是爲了證明眾生本具的理性。因此才能稱合本性地施設教化，不用思慮就能應機。如果不是這樣，那和聲聞乘（小乘）和外道的作意神通有什麼區別呢？聲聞乘的神通
【English Translation】 English version The characteristics of a villain are revealed, and the emperor-like qualities of Liu Bei (the First Lord) are also revealed, while the characteristics of a heroic rogue are hidden. Although revelation and concealment seem different, their inherent nature is not different.
△ Next, explain the two points of 'both the beginning and the end are good'. First explain, then summarize. The explanation part is divided into two points. First, establish the meaning based on the question.
The answer is: This is precisely to show that the initial mind is fundamental. Because the initial mind is fundamental, there will be a later mind that is also fundamental. Because the later mind is fundamental, the initial mind is even more revealed as fundamental.
Here, 'this' refers to the verse mentioned earlier when establishing the purpose, that is, in the 'One True Dharma Realm', it is fully equipped with the Ten Dharma Realms, and so on. 'Precisely showing that the initial mind is' refers to the previously mentioned possessing immeasurable merits and bearing immeasurable names, all of which are the initial mind of principle, which is the present. Precisely because it is like this, there will be the ultimate later mind of the fruition ground that is also like this. However, without the initial, the final cannot be revealed, and without the final, the initial cannot be revealed. The following text will explain in detail.
△ Next, explain the question based on the meaning, divided into two points. First, establish the meaning.
Why is it said that because the initial mind is fundamental, there will be a later mind that is also fundamental? If the dependent and direct rewards of the fruition ground are unobstructed and interpenetrating, and the form and mind are not two, manifesting in the Nine Dharma Realms, and expediently saving sentient beings, it is all because of realizing this, what the mind in the causal ground possesses.
The six sentences of the fruition ground. The first two sentences speak of the Dharma Body and the Reward Body, the Land of Tranquil Light and the Land of True Reward. The Dharma Body takes emptiness as its seat, that is, the body is the land, and the land is the body, so it is said that the dependent and direct rewards are unobstructed and interpenetrating. The Reward Body takes the Land of True Reward as its land, constantly dwelling in the five aggregates as form and mind, which is a complete manifestation of Dharma nature, so it is said to be not two. This is all because it was originally possessed, and now it can be ultimately revealed. Next, the two sentences of 'manifesting forms' are to initiate great functions from the overall perspective. If the nature did not originally possess the Nine Dharma Realms, then when the fruition ground is achieved, how could such great functions be flourished? 'All because of' below summarizes the above meaning.
△ Next, cite evidence, divided into two points. First, cite generally.
Therefore, it is said that the interpenetration of the Buddhas' fruition ground is only to prove the inherent rationality of sentient beings. Therefore, they can teach and transform in accordance with their nature, and respond to opportunities without deliberation. If it were not like this, what would be the difference between the powers of the Hearer Vehicle (Small Vehicle) and the heretics? The supernatural powers of the Hearer Vehicle
。作意而有。外道神通。依物而成。秪由無本可據故也。
△次的引。前泛引。亦是天臺祖教。未明指人。故成泛引。今則明指法智大師妙宗鈔文。故名的引。
故法智大師云。六即之義。不專在佛。一切假實。三乘人天。下至蛣𧏙。地獄色心。皆須六即。辨其初后。所謂理蛣𧏙。名字乃至究竟蛣𧏙。以論十界。皆理性故。無非法界。一不可改。故名字去。不惟顯佛。九亦同彰。至於果成。十皆究竟。
文有二段。初泛明。既曰六即之義。不專在佛。是則不惟理即。性具十界。分真究竟。亦約十界而判。一切假實。總舉假名一千。五陰一千。國土一千。不專在佛。即佛界。三乘。即聲聞緣覺菩薩三法界。人天下至。該修羅餓鬼四法界。蛣𧏙。畜生法界之至微者。並地獄法界。共為十種。世間有情類盡。色心則總舉依正。乃成五陰。單色無心。乃成國土。如是十界三千。皆須六即。辨其初后。是則舉十界。依正二報。凡是性具。一色一心。皆可以六即判之。所謂下二的判。文中但拈界及微者。如畜生道中。順足以丸其糞。倒足以推其車者。皆可以六即判之。故曰所謂理蛣𧏙云云。何以故。以論十界。皆理性故。無非法界。一不可改。言性具十界。無不即性體性量。清凈本然。周遍法界也。故名字去。
【現代漢語翻譯】 現代漢語譯本：由作意而產生。外道的神通，依賴外物而成。只因爲沒有根本可以依據的緣故。
其次是引證。前面是泛泛地引證，也是天臺宗祖師的教義，但沒有明確指明是哪個人，所以是泛泛的引證。現在則明確指明是法智大師（Fǎzhì Dàshī，指智顗，天臺宗的實際創始人）《妙宗鈔》（Miàozōng Chāo，天臺宗的重要著作）的文句，所以稱為明確的引證。
所以法智大師說：『六即（liù jí，佛教術語，指眾生從理上本具佛性到最終成佛的六個階段）的意義，不只在於佛（fó，覺悟者）。一切假（jiǎ，虛幻的）實（shí，真實的），三乘（sānshèng，聲聞乘、緣覺乘、菩薩乘）人天（réntiān，人和天人），下至蛣𧏙（jiéjiàng，小蟲），地獄（dìyù，受苦之處）色心（sèxīn，物質和精神），都必須有六即，辨別它們的初始和最終。』 所謂理蛣𧏙，名字乃至究竟蛣𧏙。用以論述十法界（shífǎjiè，地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）時，都是理性所具有的，沒有不是法界（fǎjiè，宇宙萬有）的，一法不可改變。所以從名字位開始，不只是彰顯佛，其餘九界也同樣彰顯。至於果位成就，十界都達到究竟。
文分兩段。首先是泛泛地說明。既然說『六即的意義，不只在於佛』，那麼就不只是理即位（lǐjíwèi，六即位中的第一位）性具十法界，分證位（fēnzhèngwèi，修行過程中逐步證悟的階段）和究竟位（jiūjìngwèi，最終證悟的階段）也是根據十法界來判定的。一切假實，總括了假名一千，五陰（wǔyīn，色、受、想、行、識）一千，國土一千，不只在於佛界。三乘，就是聲聞（shēngwén，聽聞佛法而悟道者）、緣覺（yuánjué，通過觀察因緣而悟道者）、菩薩（púsà，立志救度眾生的覺悟者）三法界。人天以下，包括阿修羅（āxiūluó，好戰的神）、餓鬼（èguǐ，飢渴的鬼）、四法界。蛣𧏙，是畜生（chùshēng，動物）法界中最微小的。加上地獄法界，共為十種。世間有情眾生都包括在內。色心則總括了依報（yībào，眾生所依賴的生存環境）和正報（zhèngbào，眾生的身心），構成五陰。只有色而沒有心，就構成國土。像這樣十界三千，都必須有六即，辨別它們的初始和最終。這就是說，舉出十法界，依報和正報，凡是性具的，一色一心，都可以用六即來判定。所謂下面詳細的判定。文中只拈出法界以及最微小的，比如畜生道中，用腳順著可以搓糞，倒過來可以推車的，都可以用六即來判定。所以說所謂理蛣𧏙等等。為什麼呢？因為用以論述十法界時，都是理性所具有的，沒有不是法界的，一法不可改變。意思是說，性具十法界，沒有不即是性體（xìngtǐ，本性本體）、性量（xìngliàng，本性的度量），清凈本然，周遍法界的。所以從名字位開始。
【English Translation】 English version: It arises from intentional action. The supernatural powers of externalists are dependent on external objects. This is simply because there is no fundamental basis to rely on.
Next is the citation. The previous was a general citation, also from the teachings of the Tiantai (天臺) patriarchs, but it did not specifically point to a person, so it was a general citation. Now it specifically points to the text of the Miaozong Chao (妙宗鈔) by Dharma Master Fazhi (法智大師, referring to Zhiyi, the de facto founder of the Tiantai school), so it is called a specific citation.
Therefore, Dharma Master Fazhi said: 'The meaning of the Six Identities (六即, six stages from inherent Buddha-nature to complete Buddhahood) is not exclusive to the Buddha (佛, the awakened one). All conditioned (假) and real (實), the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), humans and devas (人天, humans and heavenly beings), down to the smallest insects (蛣𧏙), the material and mental (色心) aspects of hell (地獄), all must have the Six Identities, distinguishing their beginning and end.' So-called Identity in Principle of the smallest insects, Identity in Name, and even Ultimate Identity of the smallest insects. When discussing the Ten Realms (十法界, realms of hell-beings, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas), all are inherent in principle, and there is nothing that is not the Dharma Realm (法界, the totality of existence), and one dharma cannot be changed. Therefore, from the Identity in Name onwards, it not only reveals the Buddha, but also manifests the other nine realms. As for the attainment of the fruit, all ten realms reach the ultimate.
The text has two sections. First, a general explanation. Since it says 'The meaning of the Six Identities is not exclusive to the Buddha,' then it is not only the Identity in Principle (理即位, the first of the Six Identities) that inherently possesses the Ten Realms, but also the stages of Partial Realization (分證位, stages of gradual enlightenment) and Ultimate Realization (究竟位, the stage of final enlightenment) are determined according to the Ten Realms. All conditioned and real, encompassing a thousand false names, a thousand skandhas (五陰, form, feeling, perception, volition, and consciousness), and a thousand lands, are not exclusive to the Buddha Realm. The Three Vehicles are the three Dharma Realms of Śrāvakas (聲聞, those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (緣覺, those who attain enlightenment through observing conditions), and Bodhisattvas (菩薩, those who aspire to save all beings). Below humans and devas, including the four Dharma Realms of Asuras (阿修羅, warlike deities), Hungry Ghosts (餓鬼, suffering ghosts), and the smallest insects, which are the most minute of the Animal (畜生, animals) Realm. Together with the Hell Realm, there are ten kinds. All sentient beings in the world are included. The material and mental encompass the Dependent Retribution (依報, the environment that beings depend on) and the Proper Retribution (正報, the body and mind of beings), forming the five skandhas. Only form without mind constitutes the land. Like this, the three thousand aspects of the ten realms must all have the Six Identities, distinguishing their beginning and end. That is to say, taking the Ten Realms, the Dependent and Proper Retributions, whatever is inherent in nature, one form and one mind, can be judged by the Six Identities. The so-called detailed judgment below. The text only picks out the realms and the most minute, such as in the Animal Realm, those that use their feet to roll dung and push carts, can all be judged by the Six Identities. Therefore, it is said, 'So-called Identity in Principle of the smallest insects,' and so on. Why? Because when discussing the Ten Realms, all are inherent in principle, and there is nothing that is not the Dharma Realm, and one dharma cannot be changed. It means that the inherent Ten Realms are none other than the Essence (性體, the essence of nature), Measure (性量, the measure of nature), pure and natural, pervading the Dharma Realm. Therefore, from the Identity in Name onwards.
結成六即之義。不專在佛之意。此段文。總證初心是。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。
眾生理具。諸佛果成。二二相成。方為圓道。蓋后非初不有。初非后不彰。今文釋成后義。故曰正由後心果地。全證眾生理本。茍初心不具。七種美稱。果地云何得證。如是功德。但眾生下。釋疑可知。
△次結。
故初后俱善。立義成矣。
夫疑為信障。亦是悟門。如前疑難茍蘊之在懷。豈不為性具法門之信障。今陳疑決答。群疑冰泮。豈不為生即無生之悟門。故凡造論。必設問答。以發明之。庶疑無不決。信無不生。此立辨難。闡明奧旨。力重千鈞。學者疑深玩之。
△次一門明事造方融者。對前科而言。以由眾生理性本具。故今事造方融也。然論本意。明求生凈土。在於事造。而此事造。法體本融。乃生本無生。但事造屬末。理具屬本。本非末不顯。末非本不融。二二相成。為論本意。故科之云。事造方融。文分為二。初標。
二身土緣起門。
緣者。因緣也。起者。生起也。因緣為能生。身
【現代漢語翻譯】 結成六即（Liu Ji，指凡夫到究竟佛的六個階段）之義，並非只在于佛的層面。這段文字總的來說證明了初心是根本，有了初心，才會有後來的果地。
△接下來解釋後心是，從而彰顯初心是。
為什麼說後心是才能彰顯初心是呢？正是因為後心果地完全證悟了眾生的理體根本，所以果地的七種名目，都是眾生本有性德的美好稱謂。只是眾生在迷惑之中，性德無法顯現，所以沒有這些稱謂。但從性德的本質來說，怎麼能說沒有呢？
眾生的理體本來就具備，諸佛的果地由此成就。二者相互成就，才是圓滿的道路。後心沒有初心就不會存在，初心沒有後心就不會彰顯。現在解釋成就後心的意義，所以說正是因為後心果地完全證悟了眾生的理體根本。如果初心不具備，果地的七種美好稱謂又怎麼能夠證得呢？像這樣的功德，『但眾生下』一句解釋了疑惑，可以理解。
△接下來總結。
所以初心和後心都是善的，這個立義就成立了。
疑惑是信心的障礙，也是開悟的門徑。如果之前的疑難一直存在於心中，豈不是成為性具法門的信心障礙？現在陳述疑問並解答，所有的疑惑都像冰一樣融化，豈不是成為生即無生的開悟門徑？所以凡是造論，必定設定問答，來闡明其中的道理，希望所有的疑惑都能解決，所有的信心都能生起。這裡樹立辨析疑難，闡明深奧的旨意，力量重如千鈞。學習的人要深入地玩味。
△接下來『一門明事造方融』，是相對於前面的科判而言的，因為眾生的理體自性本來就具備，所以現在的事修才能圓融。然而這部論的本意，在於闡明求生凈土在於事修，而這個事修，法體本來就是圓融的，乃是生本無生。只是事修屬於末，理具屬於本，本沒有末就不會顯現，末沒有本就不會圓融。二者相互成就，是這部論的本意。所以科判說『事造方融』。文章分為兩部分，首先是標示。
二、身土緣起門。
緣，是因緣的意思。起，是生起的意思。因緣是能生的，身
【English Translation】 The meaning of the Six Identities (Liu Ji, referring to the six stages from ordinary person to ultimate Buddha) is not limited to the Buddha's level. This passage generally proves that the initial mind is fundamental; only with the initial mind can there be the subsequent fruition.
△ Next, explain the subsequent mind to highlight the initial mind.
Why does the subsequent mind highlight the initial mind? It is precisely because the subsequent mind, in the fruition stage, fully realizes the fundamental principle of all beings. Therefore, the seven names of the fruition stage are all beautiful appellations of the inherent virtues of sentient beings. It is just that sentient beings are in delusion, and their inherent virtues cannot manifest, so they do not have these appellations. But in terms of the essence of inherent virtue, how can it be said that it does not exist?
The principle of sentient beings is inherently complete, and the fruition of all Buddhas is thereby achieved. The two complement each other to form the perfect path. The subsequent mind cannot exist without the initial mind, and the initial mind cannot be manifested without the subsequent mind. Now, explaining the meaning of achieving the subsequent mind, it is said that it is precisely because the subsequent mind, in the fruition stage, fully realizes the fundamental principle of all beings. If the initial mind is not complete, how can the seven beautiful appellations of the fruition stage be realized? Such merit and virtue, the phrase 'but sentient beings...' explains the doubt and can be understood.
△ Next, conclude.
Therefore, both the initial and subsequent minds are good, and this proposition is established.
Doubt is an obstacle to faith, but it is also a gateway to enlightenment. If the previous doubts remain in the mind, wouldn't they become an obstacle to faith in the Dharma gate of inherent nature? Now, presenting questions and answering them, all doubts melt away like ice, wouldn't it become a gateway to enlightenment of 'birth is no-birth'? Therefore, whenever a treatise is written, questions and answers must be set up to clarify the principles, hoping that all doubts can be resolved and all faith can arise. Here, establishing the analysis of difficulties and elucidating the profound meaning has a force as heavy as a thousand jun (a unit of weight). Students should deeply contemplate it.
△ Next, 'one gate clarifies that practice and principle are mutually融通(rong tong, interpenetrating and harmonizing)', is in relation to the previous section, because the principle of sentient beings' self-nature is inherently complete, so the current practice can be融通(rong tong, interpenetrating and harmonizing). However, the intention of this treatise is to clarify that seeking rebirth in the Pure Land lies in practice, and this practice, the Dharma body is originally 融通(rong tong, interpenetrating and harmonizing), which is 'birth is originally no-birth'. It's just that practice belongs to the end, and principle belongs to the root. The root will not manifest without the end, and the end will not be 融通(rong tong, interpenetrating and harmonizing) without the root. The two complement each other, which is the intention of this treatise. Therefore, the section says 'practice and principle are mutually 融通(rong tong, interpenetrating and harmonizing)'. The article is divided into two parts, first is the indication.
Two, the Gate of the Arising of Body and Land from Conditions.
'Condition' means cause and condition. 'Arising' means arising. Cause and condition are what give rise to, the body
土為所生。中論所謂因緣所生法是也。以論為門。義如前釋。
△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。
一真法界性。言其體也。不變能隨緣。言其能也。三身及四土。言隨緣所造之事也。悉由心變造者。會事歸理。會所歸能也。變造之名。出華嚴楞伽二經。四明尊者云。造通四教。變惟屬圓。義兼于別。分但不但。但中佛性。如純善人。不能作惡。為惡人逼。強作諸惡。性變為惡。不但中。如君子不器。善惡皆能。雖同惡人。作諸惡事。其性不變。今文既云。不變能隨緣。正以圓中。而為佛性。
△次依宗釋義二。初通明諸法。二的明此宗。初中二。初明不變隨緣。二明隨緣不變。初又三。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。
一真法界。性體性量性具。本也。性也。理也。體也。所造三身四土。末也。相也。事也。用也。體微用不彰。用微體不立。論欲明身土之用。茍不先指一性理體。以為根本。則用無所立。義無所歸。故先釋第一句。以為根本。
△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。
教中者。泛舉經論也。
【現代漢語翻譯】 現代漢語譯本： 土是萬物生長的地方，正如《中論》所說的『因緣所生法』。以《起信論》為入門，其含義如前文解釋。 接下來解釋第二部分，分為兩點：首先陳述偈頌以確立宗旨。 『一真法界性，不變能隨緣，三身及四土，悉由心變造。』 『一真法界性』，說的是它的本體。『不變能隨緣』，說的是它的作用。『三身及四土』，說的是隨緣所造的事物。『悉由心變造』，是會合事相歸於理體，會合作用歸於本體。『變造』這個詞，出自《華嚴經》和《楞伽經》。四明尊者說：『造』通於四教，『變』只屬於圓教。『造』的含義兼顧別教，區分但教和不但教。但教中的佛性，如同純粹的善人，不能作惡，被惡人逼迫，才勉強做各種惡事，其本性變為惡。不但教中的佛性，如同君子不像是某種特定的器具，善惡都能做到。雖然和惡人一樣，做各種惡事，但其本性不變。現在經文說『不變能隨緣』，正是以圓教中的佛性為依據。 接下來依據宗旨解釋含義，分為兩點：首先總的說明諸法，然後明確說明此宗的觀點。首先總的說明諸法，又分為兩點：首先說明不變隨緣，然後說明隨緣不變。首先說明不變隨緣，又分為三點：首先解釋第一句以確立根本。 《起信論》說：『一真法界性』，就是前文所說明的性體、性量、性具。 一真法界，性體、性量、性具，是根本、是本性、是理體、是本體。所造的三身四土，是末端、是現象、是事物、是作用。本體隱微則作用不彰顯，作用隱微則本體不能確立。《起信論》想要闡明身土的作用，如果不先指出一真法界的理體作為根本，那麼作用就無所依憑，意義也無所歸宿。所以先解釋第一句，作為根本。 接下來解釋第二句，彰顯前面的功德，分為三點：首先是法。 經教中說，真如不變隨緣，隨緣不變，正是因為性體、性量就是性具的緣故。 經教中，是泛指各種經論。
【English Translation】 English version: Earth is where things are born. The 'Dharma of arising from conditions' mentioned in the Madhyamaka-karika (Treatise on the Middle Way) refers to this. Taking the Awakening of Faith as the gateway, the meaning is as explained earlier. Next, the second part is explained, divided into two points: First, stating the verse to establish the doctrine. 'The nature of the One True Dharma Realm, unchangeable yet able to accord with conditions, the Three Bodies and Four Lands, are all transformed and created by the mind.' 'The nature of the One True Dharma Realm' refers to its essence. 'Unchangeable yet able to accord with conditions' refers to its function. 'The Three Bodies and Four Lands' refers to the things created by according with conditions. 'All transformed and created by the mind' is to converge phenomena to principle, and converge function to essence. The term 'transformed and created' comes from the Avatamsaka Sutra (Flower Garland Sutra) and the Lankavatara Sutra. The Venerable Siming said: 'Created' applies to the Four Teachings, while 'transformed' only belongs to the Perfect Teaching. The meaning of 'created' also includes the Separate Teaching, distinguishing between the Exclusive and Non-exclusive Teachings. In the Exclusive Teaching, the Buddha-nature is like a purely good person, unable to do evil; forced by evil people, they reluctantly do various evil deeds, and their nature becomes evil. In the Non-exclusive Teaching, the Buddha-nature is like a noble person who is not a specific vessel, capable of both good and evil. Although like evil people, they do various evil deeds, their nature remains unchanged. Now the text says 'unchangeable yet able to accord with conditions,' which is based on the Buddha-nature in the Perfect Teaching. Next, the meaning is explained based on the doctrine, divided into two points: First, generally explaining all dharmas; then, specifically explaining the views of this school. First, generally explaining all dharmas, further divided into two points: First, explaining unchangeable yet according with conditions; then, explaining according with conditions yet unchangeable. First, explaining unchangeable yet according with conditions, further divided into three points: First, explaining the first line to establish the foundation. The Awakening of Faith says: 'The nature of the One True Dharma Realm' is what was explained earlier as the essence, attributes, and inherent qualities of the nature. The One True Dharma Realm, essence, attributes, and inherent qualities of the nature, is the root, the nature, the principle, the essence. The created Three Bodies and Four Lands are the branches, the phenomena, the things, the function. If the essence is subtle, the function is not manifest; if the function is subtle, the essence cannot be established. If the Awakening of Faith wants to clarify the function of the bodies and lands, if it does not first point out the principle of the One True Dharma Realm as the root, then the function will have nothing to rely on, and the meaning will have nowhere to return. Therefore, the first line is explained first, as the foundation. Next, the second line is explained, revealing the preceding merits, divided into three points: First, the Dharma. The teachings say that true thusness (Tathata) is unchangeable yet accords with conditions, and accords with conditions yet is unchangeable, precisely because the essence, attributes, and inherent qualities of the nature are inherent qualities themselves. 'The teachings' generally refers to various sutras and treatises.
若欲的指。起信論雖彰其名。不若楞嚴經。盛闡其義。如七大莫不清凈本然。周遍法界。此言不變也。而一一皆云。隨眾生心應所知量。循業發現。此言隨緣也。既言清凈本然而隨緣。豈非能隨其緣而不變。正由性體性量即性具。亦唯此文。渙彰其義。如曰性色真空。性空真色等非性具乎。又曰一一清凈本然。非性體乎。又曰周遍法界。非性量乎。前文已明。今不繁釋。
△次譬。
如君子不器。善惡皆能。
君子不器。語出論語。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。非特為一才一藝而已。論引以譬一真法性之中。體無不具。故能隨凈緣。能造佛界之善。隨染緣。能造九界之惡也。
△三證二。初引經。
故晉譯華嚴經云。能隨染凈緣。具造十法界。
華嚴有二譯。一晉譯。二唐譯。天臺大師生於梁代。而說法于陳隋。故凡引證。皆是晉譯。今仍大師所用。故引晉譯。
△次釋義二。初釋隨緣變造。
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。
夫性有善惡。緣有染凈。性具佛界為善。全性起三觀之修為凈。性具九界為惡。全性起三惑之修為染。緣雖染凈不同
【現代漢語翻譯】 現代漢語譯本 如果想要了解『的指』（真實指向），雖然《起信論》（《大乘起信論》）也闡明了它的名稱，但不如《楞嚴經》那樣盛大地闡述它的意義。例如，『七大』（地、水、火、風、空、見、識七種元素）莫不清凈本然，周遍法界，這是說它不變。而每一處都說，『隨眾生心應所知量，循業發現』，這是說它隨緣。既然說清凈本然而隨緣，難道不是能夠隨著因緣而不變嗎？正是由於性體、性量即性具，也只有這段經文，充分地闡明了它的意義。例如說『性色真空，性空真色』等，難道不是性具嗎？又說『一一清凈本然』，難道不是性體嗎？又說『周遍法界』，難道不是性量嗎？前面的經文已經闡明，現在不再繁瑣地解釋。
△其次用譬喻說明。
如君子不器，善惡皆能。
『君子不器』，這句話出自《論語》。朱熹說：『器，各有適合的用途，而不能互相通用。成德之士，本體完備，所以作用無所不周，不只是具備一種才能一種技藝而已。』這裡引用來比喻一真法性之中，本體完備，所以能夠隨著清凈的因緣，造就佛界的善；隨著染污的因緣，造就九界的惡。
△第三用經文來證明（分為兩部分）。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》有兩個譯本，一個是晉譯，一個是唐譯。天臺大師生於梁代，而在陳隋時代說法，所以凡是引用經文，都是晉譯本。現在仍然採用大師所用的版本，所以引用晉譯本。
△其次解釋經文的含義（分為兩部分）。首先解釋隨緣變造。
意思是說，真如自性中所具有的九法界，能夠隨著染污的因緣，造就事相中的九法界；真如自性中所具有的佛法界，能夠隨著清凈的因緣，造就事相中的佛法界。
自性具有善惡，因緣有染凈。自性具有佛界是善，完全依自性而起的三觀（空觀、假觀、中觀）的修行為凈。自性具有九界是惡，完全依自性而起的三惑（見思惑、塵沙惑、無明惑）的修行為染。因緣雖然染凈不同
【English Translation】 English version If one wishes to understand the 『direct pointing』 (the true indication), although the Qixin Lun (Awakening of Faith in the Mahayana) elucidates its name, it is not as thorough as the Lengyan Sutra (Surangama Sutra) in extensively expounding its meaning. For example, the 『Seven Great Elements』 (earth, water, fire, wind, space, perception, consciousness) are all inherently pure and pervade the Dharmadhatu (realm of reality), which speaks to its immutability. And each instance states, 『According to the minds of sentient beings, corresponding to the extent of their knowledge, following karma, they manifest,』 which speaks to its conditionality. Since it is said to be inherently pure yet conditioned, isn't it capable of adapting to conditions without changing? It is precisely because the nature of the substance, the measure of the nature, is inherent in the nature itself, and only this passage fully elucidates its meaning. For example, saying 『The nature of form is truly emptiness, the nature of emptiness is truly form,』 etc., are these not inherent in the nature? Furthermore, saying 『Each and every one is inherently pure,』 is this not the nature of the substance? Also, saying 『Pervades the Dharmadhatu,』 is this not the measure of the nature? The preceding text has already clarified this, so I will not explain it in detail now.
△ Next, using a metaphor.
Like a junzi (gentleman) is not a vessel, capable of both good and evil.
『A junzi is not a vessel』 comes from the Analects. Zhu Xi said: 『Vessels each have their suitable uses and cannot be interchanged. A person of accomplished virtue possesses everything within, so their function is all-encompassing, not limited to just one talent or skill.』 This is used as a metaphor for the One True Dharmadhatu, in which the substance is complete, so it can, according to pure conditions, create the good of the Buddha realm; according to defiled conditions, create the evil of the Nine Realms.
△ Third, proving with scripture (in two parts). First, quoting scripture.
Therefore, the Jin translation of the Avatamsaka Sutra (Flower Garland Sutra) says: 『Capable of following defiled and pure conditions, fully creating the Ten Dharmadhatu.』
The Avatamsaka Sutra has two translations, one from the Jin dynasty and one from the Tang dynasty. Tiantai (T'ien-t'ai) Master was born in the Liang dynasty and taught during the Chen and Sui dynasties, so all scriptural quotations are from the Jin translation. Now, we still use the version used by the Master, so we quote the Jin translation.
△ Next, explaining the meaning of the scripture (in two parts). First, explaining conditioned transformation.
It means that the Nine Dharmadhatu inherent in the true suchness nature can, according to defiled conditions, create the Nine Dharmadhatu in phenomena; the Buddha Dharmadhatu inherent in the true suchness nature can, according to pure conditions, create the Buddha Dharmadhatu in phenomena.
The nature has good and evil, and conditions have defilement and purity. The Buddha realm inherent in the nature is good, and the cultivation of the Three Contemplations (emptiness, provisional existence, middle way) arising entirely from the nature is pure. The Nine Realms inherent in the nature are evil, and the cultivation of the Three Delusions (delusions of views and thoughts, delusions like dust and sand, delusions of ignorance) arising entirely from the nature is defiled. Although the conditions are different in defilement and purity
。能從善惡而起。善惡之性。在真如中。其體融通。皆不分而分。分而不分者也。或問九界之中。六凡見思。可云爲染。三乘本修空觀。菩薩本修假中二觀。云何亦判為染。答曰。二乘修空。雖異六凡。其所修者。正順塵沙。菩薩假中。雖異二乘。其所修者。正順無明。是以九界概判惑染。以其不知修從性起。逆三德性故也。惟圓頓教。初心即知全三惑染是三德性。能全性起修。是故若空若假若中。皆稱為順為凈也。
△次釋能生所以二。初釋。
所以能者。正由性具。性若不具。何所稱能。
圓頓教人。妙解妙行。及所重者。華嚴能之一字。非惟隨凈緣。造修善謂之為能。即隨染緣造修惡。亦謂之能。染凈雖復差殊。能性無二無別。既無二別。是則本無染凈之分。今秪就眾生迷情。謂之為染。諸佛悟理。謂之為凈爾。然而歸功有在。正由性具。性若不具。何所稱能。
△次證。
天臺家言。並由理具。方有事用。此之謂也。
天臺家言者。荊溪大師十不二門中文也。引證華嚴能隨之文。有三義。曰理具。曰事造。曰二緣。今文但證二。意已含三。
△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。總約生佛依正而
【現代漢語翻譯】 現代漢語譯本：能從善惡而生起。善惡的性質，在真如（Tathata，事物的真實本性）之中，其本體融會貫通，都是不分而分，分而不分的。或者有人問，在九界之中，六凡（地獄、餓鬼、畜生、阿修羅、人、天）所見的思惑，可以說是有染污的。三乘（聲聞、緣覺、菩薩）本來修習空觀，菩薩本來修習假觀和中觀，為什麼也判定為染污呢？回答說，二乘修習空觀，雖然不同於六凡，但他們所修習的，正是順應塵沙惑。菩薩修習假觀和中觀，雖然不同於二乘，但他們所修習的，正是順應無明惑。因此，九界都被概括地判定為有迷惑染污，因為他們不知道修行是從自性生起的，違背了法身德、般若德、解脫德這三德之性。只有圓頓教，最初發心就知曉全部的三惑染污就是三德之性，能完全從自性生起修行，因此無論是空、假、中，都稱為順，稱為凈。
△接下來解釋能生的原因，分為兩部分。首先解釋：
之所以能生起，正是由於自性本具。自性如果不是本具的，又憑什麼稱為能生呢？
圓頓教的人，精妙地理解，精妙地修行，以及所重視的，是《華嚴經》中的『能』字。不僅僅是隨順清凈的因緣，造作修習善法才稱為『能』，即使是隨順染污的因緣，造作修習惡法，也稱為『能』。染凈雖然差別很大，但能生的自性沒有兩樣，沒有差別。既然沒有兩樣差別，那麼本來就沒有染凈的區分。現在只是就眾生迷惑的情感，稱之為染污；諸佛覺悟了真理，稱之為清凈罷了。然而歸功於什麼呢？正是由於自性本具。自性如果不是本具的，又憑什麼稱為能生呢？
△接下來論證：
天臺家說，都是由於理體本具，才會有事相上的作用。說的就是這個道理。
天臺家所說，是荊溪大師《十不二門》中的文字。引用論證《華嚴經》『能隨』的文句，有三種含義：一是理具，二是事造，三是二緣。現在文中只論證了兩種，意思已經包含了三種。
△第三，解釋三四句，總結所由：
由此可知，事相中的十法界、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），都是由真如（Tathata，事物的真實本性）隨緣變現造作的。
事相中的十法界，總括了眾生和佛的依報和正報。
【English Translation】 English version: It is able to arise from good and evil. The nature of good and evil, within the Tathata (the true nature of things), its essence is interconnected, both undivided yet divided, and divided yet undivided. Someone might ask, within the Nine Realms, the Six Realms of Common Beings (hell-beings, hungry ghosts, animals, asuras, humans, devas) and their afflictions of views and thoughts can be said to be defiled. The Three Vehicles (Śrāvakas, Pratyekabuddhas, Bodhisattvas) originally cultivate the contemplation of emptiness, and Bodhisattvas originally cultivate the contemplation of provisionality and the middle way. Why are they also judged as defiled? The answer is, although the Two Vehicles' cultivation of emptiness differs from the Six Realms, what they cultivate is precisely in accordance with afflictions like dust and sand. Although Bodhisattvas' provisionality and the middle way differ from the Two Vehicles, what they cultivate is precisely in accordance with ignorance. Therefore, the Nine Realms are generally judged as having delusion and defilement because they do not know that cultivation arises from the inherent nature, going against the three virtues of Dharmakaya, Prajna, and liberation. Only the perfect and sudden teaching (Yuandun) knows from the initial aspiration that all three afflictions are the three virtues, and is able to fully cultivate from the inherent nature. Therefore, whether it is emptiness, provisionality, or the middle way, all are called compliant and pure.
△ Next, explaining the reason for being able to produce, in two parts. First, explaining:
The reason it is able to arise is precisely because the inherent nature is complete. If the inherent nature were not complete, what would be called able to produce?
Those of the perfect and sudden teaching (Yuandun), with subtle understanding and subtle practice, and what they value, is the word 'able' in the Avatamsaka Sutra. It is not only following pure conditions, creating and cultivating good that is called 'able,' but even following defiled conditions, creating and cultivating evil, is also called 'able.' Although defilement and purity are vastly different, the nature of being able to produce is not two, not different. Since there is no two, no difference, then originally there is no distinction between defilement and purity. Now, it is only based on the deluded feelings of sentient beings that it is called defilement; when Buddhas awaken to the truth, it is called purity. However, where does the credit lie? It is precisely because the inherent nature is complete. If the inherent nature were not complete, what would be called able to produce?
△ Next, proving:
The Tiantai school says that it is all due to the inherent principle that there is function in phenomena. This is what it means.
What the Tiantai school says is the text in Master Jingxi's 'Ten Non-Dual Gates.' Quoting and proving the Avatamsaka Sutra's phrase 'able to follow,' there are three meanings: one is inherent principle, two is phenomenal creation, and three is the two conditions. Now the text only proves two, but the meaning already includes all three.
△ Third, explaining the third and fourth sentences, concluding the reason:
From this, it is known that the Ten Dharma Realms, the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), and the Four Lands (Land of Coexistence of Ordinary Beings and Sages, Land of Expedient Residue, Land of True Reward and Adornment, Land of Eternal Stillness and Light) within phenomena are all transformed and created by the Tathata (the true nature of things) following conditions.
The Ten Dharma Realms within phenomena encompass the environment and the beings of sentient beings and Buddhas.
言。三身。則別約佛界而言。乃略土而存身。四土。則通約十法界而言。乃略身而存土。蓋三身則惟佛有之。菩薩雖具。終未究竟。四土則佛界具有。菩薩有三。二乘有二。六凡惟一。即同居土也。如是十界。身之與土。悉由真如一性。理具三千。隨染凈緣。變造三千。初明不變隨緣竟。
△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。
若別教但中之理。既變而方隨緣。安得隨緣而能不變。此如淳善人。本不能惡。為惡人逼而強作諸惡。故說此善人。今不淳矣。今圓教圓中。性具諸法。乃真如既不變而隨緣。豈不雖隨緣而不變。惟其不變。故事中不惟清凈身土。當體即真。即染污身土。亦當體即真。是則于凈身土。無一毫而加於性。于染身土。無一毫而損其真。
△次證。
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。
不變隨緣之義。有理實。有情虛。九法界眾生。迷理實以為情虛。故隨緣變造九界依之與正。佛法界人。達情虛而為理實。故隨緣變造佛法界依之與正。如見與見緣。並所想相。以情虛故。本無所有。而眾生迷之以為實有。惟十方諸佛。與大菩
【現代漢語翻譯】 現代漢語譯本：
上面所說的三身，是特別針對佛的境界而言的，是省略了國土而只談身。四土，則是通用於十法界而言的，是省略了身而只談國土。因為三身只有佛才具有，菩薩雖然也具備，但終究沒有達到究竟圓滿。四土則是佛界具有，菩薩有三種，二乘有二種，六凡只有一種，就是同居土。像這樣十法界，身和國土，都是由真如一性，在理上具備三千種法，隨著染污或清凈的因緣，變現出三千種法。以上說明了不變隨緣的道理。
接下來闡述隨緣不變的道理。首先進行解釋：
既然說是真如不變隨緣，隨緣不變，那麼事相中的染污或清凈的身土，其本體就是真如，沒有一絲一毫可以增減的。
如果按照別教但中之理，既然已經變異才去隨緣，又怎麼能隨緣而不變呢？這就像一個淳樸善良的人，本來不會做壞事，被惡人逼迫才勉強做了各種壞事。所以說這個善良的人，現在已經不淳樸了。現在圓教圓中，自性具足一切法，是真如既不變而隨緣，難道不是雖然隨緣而不變嗎？正因為不變，所以事相中不僅清凈的身土，其本體就是真如，即使是染污的身土，其本體也是真如。這樣，對於清凈的身土，沒有一絲一毫可以增加到真如本性上的；對於染污的身土，也沒有一絲一毫可以損減真如的。
接下來進行論證：
《楞嚴經》說：『見與見緣，以及所想的相，如同虛空中的花朵，本來就沒有實體。』這裡的『見』和『見緣』，原本就是菩提妙凈明體。
不變隨緣的含義，有理上的真實，有情識上的虛妄。九法界的眾生，迷惑于理上的真實，而認為是情識上的虛妄，所以隨著因緣變現出九界的依報和正報。佛法界的人，通達情識上的虛妄，而認為是理上的真實，所以隨著因緣變現出佛法界的依報和正報。比如『見與見緣，以及所想的相』，因為是情識上的虛妄，所以本來就沒有實體，而眾生卻迷惑地認為它是真實存在的。只有十方諸佛，以及大菩薩（Mahasattva）
【English Translation】 English version:
The aforementioned Three Bodies (Trikaya) are specifically discussed in relation to the realm of the Buddhas, focusing on the bodies while omitting the lands. The Four Lands (Caturvidha-bhumi), on the other hand, are discussed in relation to the Ten Dharma Realms, focusing on the lands while omitting the bodies. This is because only Buddhas possess the Three Bodies; although Bodhisattvas (Bodhisattva) also possess them, they have not yet reached ultimate perfection. The Four Lands are possessed by the Buddhas, Bodhisattvas have three, the Two Vehicles have two, and the Six Ordinary Realms have only one, which is the Land of Co-dwelling. Thus, the bodies and lands of the Ten Realms all originate from the one nature of True Thusness (Tathata), which inherently possesses three thousand dharmas in principle, and manifests three thousand dharmas according to defiled or pure conditions. The above explains the principle of unchanging-depending-on-conditions.
Next, the principle of depending-on-conditions-unchanging is explained. First, an explanation is given:
Since it is said that True Thusness is unchanging-depending-on-conditions and depending-on-conditions-unchanging, then the defiled or pure bodies and lands in phenomena are intrinsically True Thusness, without a single iota that can be added or subtracted.
If according to the Separate Teaching's (別教) principle of 'only the middle', how can it be unchanging while depending on conditions, since it only depends on conditions after it has changed? This is like a pure and virtuous person who is inherently incapable of evil, but is forced by evil people to commit various evils. Therefore, it is said that this virtuous person is no longer pure. Now, in the Perfect Teaching's (圓教) perfect middle way, the self-nature is complete with all dharmas. True Thusness is unchanging while depending on conditions, so how can it not be unchanging even while depending on conditions? Precisely because it is unchanging, not only are the pure bodies and lands in phenomena intrinsically True Thusness, but even the defiled bodies and lands are also intrinsically True Thusness. Thus, nothing can be added to True Thusness in pure bodies and lands, and nothing can be subtracted from True Thusness in defiled bodies and lands.
Next, a proof is given:
The Surangama Sutra (楞嚴經) says: 'The seeing and the conditions of seeing, as well as the imagined appearances, are like flowers in the sky, originally without substance.' This 'seeing' and 'conditions of seeing' are originally the wondrous, pure, and bright substance of Bodhi.
The meaning of unchanging-depending-on-conditions has a real aspect in principle and an illusory aspect in sentient beings. Sentient beings in the Nine Dharma Realms are deluded about the real aspect in principle, considering it to be illusory in sentient beings. Therefore, they manifest the dependent and retributive aspects of the Nine Realms according to conditions. People in the Buddha Dharma Realm understand the illusory aspect in sentient beings and consider it to be the real aspect in principle. Therefore, they manifest the dependent and retributive aspects of the Buddha Dharma Realm according to conditions. For example, 'the seeing and the conditions of seeing, as well as the imagined appearances,' are originally without substance because they are illusory in sentient beings, but sentient beings are deluded and consider them to be real. Only the Buddhas of the ten directions and the great Bodhisattvas (Mahasattva)
薩。于其自住三摩地中。達情本虛。故如虛空華。本無所有。情虛既去。而理實自現。故此見及緣。元是菩提妙凈明體。云何于中。有是非是。以此文而印證此理。最為允當。初通明諸法竟。
△次的明此宗二。初發明宗義。二結歸顯旨。初又二。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。
不變隨緣。隨緣不變之義既成。今乃會而歸之。以明今宗求生極樂之事。莫非不變而隨緣。文中先舉隨緣之事。約土則有此彼之殊。故曰娑婆極樂。約因則有現未之異。故曰此世眾生。當生九品。約果則有己他之別故曰彌陀已成。吾心當果。然後略點不變之旨。故曰悉由心性之所變造。要知隨緣之事。悉由真如變造而已。立此以為根本。可以發明隨緣不變之義。
△次明隨緣之變。
心具而造。豈分能所。即心是佛。即佛是心。即心是土。即土是心。即心是果。即果是心。能造因緣。及所造法。當處皆是心性。
心具而造。豈分能所二句立根本。泯能所忘待對也。蓋約事。雖有彼此現未己他之殊。約理實無身土因果生佛之異。是則即心是佛二句。泯因果也。次二句。泯彼此也。次二句。泯現未也。皆以心性泯之俾因果混為一致。彼此
【現代漢語翻譯】 薩（音譯詞，意義不詳）。在其自住三摩地（Samadhi，一種冥想狀態）中，達到情本虛幻的境界。所以就像虛空中的花朵，本來就不存在。情識虛幻既然消去，真理自然顯現。因此，這種見解和因緣，原本就是菩提（Bodhi，覺悟）妙凈明體的顯現。怎麼能從中分辨是非對錯呢？用這段文字來印證這個道理，最為恰當。以上是總括地闡明諸法。
△接下來闡明此宗的要義，分為兩部分。首先闡明宗義，然後總結歸納以彰顯宗旨。闡明宗義又分為兩部分，首先闡明不變隨緣的道理。
如果這樣說，那麼娑婆（Saha，指我們所處的世界）和極樂（Sukhavati，指阿彌陀佛的凈土），這個世界的眾生，將要往生九品（根據修行程度劃分的往生等級），阿彌陀佛（Amitabha）已經成就，而我們的心性將要成就的果位，都是由心性所變造的。
不變隨緣，隨緣不變的意義既然已經成立，現在就將它們會歸起來，以闡明本宗求生極樂這件事，沒有不是不變而隨緣的。文中先舉出隨緣的事例，從國土來說，有此（娑婆）彼（極樂）的差別，所以說『娑婆極樂』。從因來說，有現在和未來的不同，所以說『此世眾生，當生九品』。從果來說，有自己和他的區別，所以說『彌陀已成，吾心當果』。然後簡要點明不變的宗旨，所以說『悉由心性之所變造』。要知道隨緣的事例，都是由真如（Tathata，事物的本真狀態）變造而成的。以此作為根本，可以闡明隨緣不變的意義。
△接下來闡明隨緣的變化。
心性具足而造作，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。
『心具而造，豈分能所』這兩句是立根本，泯除能所，忘卻對待。大概從現象上說，雖然有彼此、現在未來、自己和他的不同，從理體上說，實在沒有身土、因果、眾生和佛的差異。因此，『即心是佛』這兩句，泯除因果。接下來的兩句，泯除彼此。再接下來的兩句，泯除現在未來。都是用心性來泯除它們，使因果混合為一體，彼此
【English Translation】 Sa (transliteration, meaning unknown). In his self-abiding Samadhi (a state of meditation), he attains the state where emotions are inherently illusory. Therefore, like flowers in the sky, they originally do not exist. Once illusory emotions are gone, the truth naturally appears. Therefore, this view and condition are originally manifestations of the Bodhi (enlightenment), the wondrously pure and bright essence. How can one distinguish right from wrong in it? Using this text to verify this principle is most appropriate. The above is a general explanation of all dharmas.
△ Next, the main points of this school are explained in two parts. First, the doctrine of the school is explained, and then it is summarized to highlight the purpose. Explaining the doctrine is divided into two parts, first explaining the principle of 'unchanging yet adapting to conditions'.
If so, then Saha (the world we live in) and Sukhavati (the Pure Land of Amitabha), the sentient beings in this world, will be born into the Nine Grades (levels of rebirth based on practice), Amitabha (Amitabha Buddha) has already attained Buddhahood, and the fruit that our minds will attain, are all transformed by the nature of the mind.
The meaning of 'unchanging yet adapting to conditions, adapting to conditions yet unchanging' having been established, now they are brought together to explain that the matter of seeking rebirth in the Pure Land in this school is none other than unchanging yet adapting to conditions. The text first cites examples of adapting to conditions. In terms of lands, there is the difference between 'this' (Saha) and 'that' (Sukhavati), hence the saying 'Saha and Sukhavati'. In terms of causes, there are differences between the present and the future, hence the saying 'sentient beings in this world will be born into the Nine Grades'. In terms of results, there are differences between oneself and others, hence the saying 'Amitabha has already attained Buddhahood, and our minds will attain the fruit'. Then, the principle of unchanging is briefly pointed out, hence the saying 'all are transformed by the nature of the mind'. It should be known that the examples of adapting to conditions are all transformed by the Tathata (the true nature of things). Establishing this as the foundation can explain the meaning of 'adapting to conditions yet unchanging'.
△ Next, explain the changes of adapting to conditions.
The mind-nature is complete and creates, how can it be divided into the creator and the created? The mind is the Buddha, and the Buddha is the mind. The mind is the land, and the land is the mind. The mind is the fruit, and the fruit is the mind. The causes and conditions that create, and the dharmas that are created, are all the mind-nature at the very moment.
The two sentences 'The mind-nature is complete and creates, how can it be divided into the creator and the created?' establish the foundation, eliminating the creator and the created, forgetting the duality. Generally speaking, although there are differences between this and that, present and future, oneself and others in phenomena, in principle, there are really no differences between body and land, cause and effect, sentient beings and Buddhas. Therefore, the two sentences 'The mind is the Buddha' eliminate cause and effect. The next two sentences eliminate this and that. The next two sentences eliminate the present and the future. All are eliminated by the mind-nature, so that cause and effect are mixed into one, this and that
融為一體。現未會為一家。何以故。能造因緣。及所造法。當處皆是心性故也。
△次結歸顯旨。
故明此宗而求生樂土者。乃生與無生。兩冥之至道也。
明此宗者。悟隨緣不變無生之理也。求生樂土者。熾然求生。凈土不變隨緣之事也。不變隨緣。不妨無生而生。隨緣不變。不妨生而無生。生而無生。則冥其生。無生而生。則冥無生。合而言之。豈非生與無生兩冥之至道乎。
△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。初二明所生身土二。初一門。約依報論妙二。初標。
三心土相即門。
此門以心土遠近為離。以性無遠近為即。心即是性。土不外心。乃會心土為一致。融心性為一體。以了乎生即無生。無生而生也。
△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。
初二句。言其遠也。次二句。言其近也。兩者合而言之。蓋是示其即遠而近。即近而遠。以明其非遠非近。論功行。一生可也。經年可也。七日可也。十念可也。一念可也。論往生。則壯士屈伸臂頃可到也。諸佛彈指聲中可到也。以其非遠非近。忘能忘所故。
△次依宗釋義二。初釋初二句明遠三。初引經。
論曰。佛
【現代漢語翻譯】 現代漢語譯本：融為一體。現在和未來不會成為一家。為什麼呢？因為能造的因緣和所造的法，當下都是心性的緣故。
△接下來總結歸納，彰顯主旨。
所以，明白這個宗義而求生極樂凈土的人，乃是生與無生，兩者冥合的至高道理。
明白這個宗義的人，是領悟了隨緣不變的無生之理。求生極樂凈土的人，是熾盛地求生凈土，不變隨緣的事。不變隨緣，不妨礙無生而生；隨緣不變，不妨礙生而無生。生而無生，就冥合了生；無生而生，就冥合了無生。合起來說，難道不是生與無生兩者冥合的至高道理嗎？
△接下來用八門來闡明枝流的妙用，分為兩部分。首先用兩門闡明所生的身土，然後用六門闡明能生的因果。首先用兩門闡明所生的身土，第一門，從依報的角度論述妙用，分為兩部分，首先是標示。
三心土相即門。
這一門以心和土的遠近來區分，以自性沒有遠近來相即。心即是性，土不外於心，乃是會合心和土為一致，融合心和性為一體，從而了悟生即是無生，無生而生。
△接下來解釋，分為兩部分，首先敘述偈頌，確立宗旨。
西方安樂土（Sukhavati，極樂凈土），距離此地十萬億佛土，與我這微小的心，本來就沒有彼此的差異。
前兩句，說的是它的遙遠。后兩句，說的是它的鄰近。兩者合起來說，大概是顯示它既遙遠又鄰近，既鄰近又遙遠，以此來表明它非遠非近。論功行，一生可以，經年可以，七日可以，十念可以，一念也可以。論往生，那麼壯士屈伸手臂頃刻間可以到達，諸佛彈指聲中可以到達。因為它非遠非近，忘記了能和所的緣故。
△接下來依據宗旨解釋含義，分為兩部分，首先解釋前兩句，闡明遙遠，分為三部分，首先引用經文。
論中說，佛
【English Translation】 English version: Merged into one. The present and the future will not become one family. Why? Because the causes and conditions that can be created, and the dharmas that are created, are all the nature of mind at this very moment.
△ Next, conclude and reveal the main point.
Therefore, those who understand this doctrine and seek rebirth in the Land of Bliss (Sukhavati, the Pure Land of Ultimate Bliss), are in the supreme path of the merging of birth and non-birth.
Those who understand this doctrine realize the principle of unchanging non-birth amidst changing conditions. Those who seek rebirth in the Land of Bliss are fervently seeking rebirth in the Pure Land, the unchanging aspect of the Pure Land amidst changing conditions. Unchanging amidst changing conditions does not hinder non-birth and birth; changing amidst unchanging conditions does not hinder birth and non-birth. Birth and yet non-birth merges with birth; non-birth and yet birth merges with non-birth. Combining them, is it not the supreme path of the merging of birth and non-birth?
△ Next, the eight gates explain the wonderful manifestations of the branches, divided into two parts. First, the two gates explain the body and land that are born, and then the six gates explain the causes and effects that can be born. First, the two gates explain the body and land that are born. The first gate discusses the wonderfulness from the perspective of the dependent retribution, divided into two parts, first the indication.
The Gate of the Interpenetration of the Three Minds and Lands.
This gate distinguishes between the nearness and distance of the mind and land, and takes the non-duality of distance in the nature as their interpenetration. The mind is the nature, and the land is not outside the mind. It unites the mind and land into one, and merges the mind and nature into one, thereby realizing that birth is non-birth, and non-birth is birth.
△ Next, explain in two parts, first narrating the verse to establish the principle.
The Land of Peace and Bliss (Sukhavati, the Western Pure Land), is a hundred thousand million lands away from here, but with my tiny mind, there is originally no difference between here and there.
The first two lines speak of its distance. The next two lines speak of its nearness. Combining the two, it roughly shows that it is both distant and near, both near and distant, to show that it is neither distant nor near. In terms of merit and practice, a lifetime is possible, years are possible, seven days are possible, ten recitations are possible, one recitation is also possible. In terms of rebirth, then a strong man can arrive in the time it takes to bend and stretch his arm, and can arrive in the snap of a finger of the Buddhas. Because it is neither distant nor near, forgetting the able and the object.
△ Next, explain the meaning according to the principle, divided into two parts, first explaining the first two lines, clarifying the distance, divided into three parts, first quoting the sutra.
The treatise says, 'Buddha'
說阿彌陀經云。從是西方過十萬億佛土。有世界名曰極樂。
經云從是者。自娑婆世界中南閻浮提舍衛國祇樹給孤獨園之西而去。如是盡一娑婆。百億日月。百億須彌。百億四大部洲。謂之一世界。世謂遷流。有日月歲時。三世變易。界謂方位。有東西南北十方疆界。從此西去。凡過十萬億三千大千世界。方有世界。名曰極樂。言彼國土。無寒暑推遷。直登不退。則無生死苦矣。無五欲塵勞。心得自在。則無煩惱苦矣。耳聞目見。根根塵塵無非妙法。惟是念佛念法念僧。則無業系苦矣。眾生生者。皆正定聚。得不退轉。諸世界中樂之至者。故名極樂。種種樂事。不能枚引。具如大彌陀經十六觀等經中說。
△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。
百億日月者。俱舍頌云。四大洲日月。蘇迷盧欲天。梵世各一千。名一小千界。此小千千倍。說名一中千。此千倍大千。皆同一成壞。以此百億日月等。為一佛土。如是從此。凡過十萬億。三千大千世界。方名為極樂世界。
△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。
先以一佛國土。況億佛國土。次以億佛國土。況十萬億佛土
【現代漢語翻譯】 現代漢語譯本： 《阿彌陀經》上說：『從這裡向西方，經過十萬億佛土，有一個世界名叫極樂。』
經文中所說的『從是』，是指從娑婆世界（Saha World，指我們所居住的這個充滿煩惱和痛苦的世界）中的南閻浮提（Jambudvipa，指我們所居住的這個世界）舍衛國（Sravasti，古印度的一個王國）祇樹給孤獨園（Jetavana Anathapindika-arama，佛陀經常居住的精舍）的西邊出發。像這樣，包含一個娑婆世界，其中有百億個太陽和月亮，百億座須彌山（Mount Sumeru，佛教宇宙觀中的中心山），百億個四大部洲（Four Continents，佛教宇宙觀中的四個大洲），這被稱為一個世界。『世』的意思是遷流變化，有太陽、月亮、年份、時節，以及過去、現在、未來三世的變易。『界』的意思是方位，有東西南北十方的疆界。從這裡向西走，總共經過十萬億個三千大千世界，才有一個世界，名叫極樂。說那個國土，沒有寒冷和炎熱的交替，可以直接進入不退轉的境界，因此沒有生死的痛苦。沒有五欲（Five Desires，色、聲、香、味、觸）的塵勞，心能得到自在，因此沒有煩惱的痛苦。耳朵聽到的、眼睛看到的，所有的根塵（Sense Organs and Sense Objects，眼、耳、鼻、舌、身、意及其對應的色、聲、香、味、觸、法）無一不是微妙的佛法。只有唸佛、念法、念僧，因此沒有業力束縛的痛苦。往生到那裡去的眾生，都是正定聚（Those Assured of Enlightenment，必定證悟的人），得到不退轉的果位。在所有世界中，快樂到了極點的，所以叫做極樂。種種快樂的事情，不能一一列舉，詳細情況可以參考《大彌陀經》（Larger Sutra of Immeasurable Life）和《十六觀經》（Contemplation Sutra）等經典中的描述。
△下面解釋數字。
百億個太陽和月亮，百億座須彌山，百億個大海，百億座鐵圍山（Iron Ring Mountains，圍繞世界的山脈），稱為一個佛土（Buddha-field，佛所教化的區域）。一萬個一千是萬，十萬個一萬是億。
百億個太陽和月亮，根據《俱舍論》（Abhidharmakosa，佛教論著）的頌文說：四大洲的太陽和月亮，蘇迷盧山（Mount Sumeru），欲界天（Desire Realm Heavens，六慾天）和梵天（Brahma World，色界天）各有各的一千個，稱為一個小千世界。這個小千世界乘以一千倍，稱為一個中千世界。這個中千世界再乘以一千倍，稱為一個大千世界，它們都經歷相同的成住壞空的過程。用這百億個太陽和月亮等，作為一個佛土。像這樣從此地出發，總共經過十萬億個三千大千世界，才叫做極樂世界。
△三、總結。
一個佛國土，已經非常廣大了，何況億個佛國土呢？何況十萬億個佛國土呢？因此，極樂國土距離我們非常遙遠。
先用一個佛國土，來比況億個佛國土。再用億個佛國土，來比況十萬億個佛國土。
【English Translation】 English version: The Amitabha Sutra says: 'From here, passing westward through a hundred thousand million Buddha-lands, there is a world called Sukhavati (Pure Land, the Land of Bliss).'
The 'from here' mentioned in the sutra refers to starting from the west of Jetavana Anathapindika-arama (the monastery where the Buddha often resided) in Sravasti (an ancient kingdom in India) of Jambudvipa (the continent we inhabit) in the Saha World (the world of suffering and afflictions) . Like this, containing one Saha World, which has a hundred billion suns and moons, a hundred billion Mount Sumerus (the central mountain in Buddhist cosmology), and a hundred billion Four Continents (the four great continents in Buddhist cosmology), this is called one world. 'World' means change and flow, with sun, moon, years, seasons, and the changes of the three times: past, present, and future. 'Land' means direction, with the boundaries of the ten directions: east, west, north, and south. Going west from here, passing through a total of a hundred thousand million three-thousand-great-thousand worlds, there is a world called Sukhavati. It is said that in that land, there is no alternation of cold and heat, and one can directly enter the state of non-retrogression, so there is no suffering of birth and death. There are no defilements of the five desires (form, sound, smell, taste, and touch), and the mind can attain freedom, so there is no suffering of afflictions. What the ears hear and the eyes see, all the sense organs and sense objects (eye, ear, nose, tongue, body, mind and their corresponding form, sound, smell, taste, touch, dharma) are nothing but wonderful Dharma. Only by reciting the Buddha, reciting the Dharma, and reciting the Sangha, there is no suffering of karmic bondage. All beings born there are those assured of enlightenment (those who are certain to attain enlightenment), attaining the state of non-retrogression. Among all the worlds, the one with the ultimate happiness is called Sukhavati. The various joyful things cannot be listed one by one; detailed information can be found in the Larger Sutra of Immeasurable Life and the Contemplation Sutra and other scriptures.
△ Next, explain the numbers.
A hundred billion suns and moons, a hundred billion Mount Sumerus, a hundred billion great seas, and a hundred billion Iron Ring Mountains (the mountains surrounding the world) are called one Buddha-field (the area where a Buddha teaches). Ten thousand times one thousand is ten thousand, and ten thousand times ten thousand is a hundred million.
A hundred billion suns and moons, according to the verses of the Abhidharmakosa (Buddhist treatise): the suns and moons of the four continents, Mount Sumeru, the Desire Realm Heavens (the six desire heavens), and the Brahma World (the Form Realm Heavens) each have one thousand, called a small thousand world. This small thousand world multiplied by a thousand times is called a middle thousand world. This middle thousand world multiplied by a thousand times is called a great thousand world, and they all undergo the same process of formation, existence, destruction, and emptiness. Using these hundred billion suns and moons, etc., as one Buddha-field. Like this, starting from here, passing through a total of a hundred thousand million three-thousand-great-thousand worlds, it is then called the Sukhavati World.
△ Three, conclusion.
One Buddha-land is already very vast, how much more so a hundred million Buddha-lands? How much more so a hundred thousand million Buddha-lands? Therefore, the Sukhavati Land is very far from here.
First, use one Buddha-land to compare to a hundred million Buddha-lands. Then, use a hundred million Buddha-lands to compare to a hundred thousand million Buddha-lands.
。以此而言。極樂世界。去此娑婆。豈不甚遠。
△次釋后二句不遠二。初正釋。次料簡。初又三。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。大也。凡。眾也。夫者。人也。古者人長一丈。稱為丈夫。詩甫田註疏。夫者輔相之德。而可倚仗謂之丈夫。今通指大地或悠悠凡夫。或四教未破惑位外凡之人。既無道力可憑。又無神足可恃。然但一心念佛。或暫或久。求生極樂。而臨命終時。彈指即到者。正由人心性中。本具極樂佛界之依報。即性體而清凈本然。即性量而周遍法界。以極樂在吾心內。近近之一隅。豈足以為遠哉。
△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。即剎那初起至促之念。毗曇云。百二十剎那為一怛剎那。此名一瞬。六十瞬為一息。仁王云一剎那有九十生滅。是則介爾者。至促至速。至微至劣。
△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。
十萬億土。言其遠也。大也。介爾妄心。言其近也。小也。即心是土。則小者近者之心。而即是極遠極大之佛土。即土是心。則大者遠者之佛土。即是
【現代漢語翻譯】 現代漢語譯本： 『以此而言，極樂世界，距離此娑婆世界，難道不是很遠嗎？』
接下來解釋后兩句『不遠』，分為兩部分。首先是正面解釋，其次是簡要說明。正面解釋又分為三部分。首先說明不遠的原因。
『博地凡夫，唸佛求生，彈指之間即可到達，正是因為極樂世界本就存在於我們的心中。』
『博』，是大的意思。『凡』，是眾多的意思。『夫』，是人的意思。古時候人身高一丈，稱為丈夫。《詩·甫田》的註釋中說，『夫』是輔佐的德行，可以依靠的人稱為丈夫。現在泛指大地，或者悠悠的凡夫，或者四教中尚未破除迷惑的外凡之人。他們既沒有道力可以憑藉，又沒有神通可以依賴。然而只要一心念佛，或暫或久，求生極樂世界，那麼臨命終時，彈指之間即可到達，正是因為人的心性中，本來就具備極樂佛界的依報，即性體是清凈本然的，即性量是周遍法界的。因為極樂世界就在我們的心中，是近在咫尺的地方，怎麼能說是遙遠呢？
接下來闡明心的相狀。
『所說的介爾之心，就是凡夫唸佛的心。剎那之心極其微小，極其低劣，所以稱為介爾。』
『介爾』，就是剎那間初起的最短促的念頭。《毗曇》中說，一百二十個剎那為一個怛剎那，這叫做一瞬。六十瞬為一息。《仁王經》中說，一剎那有九十個生滅。因此，『介爾』是最短促、最快速、最微小、最低劣的。
第三，闡明心與佛土相互即是。
『所說的十萬億遠的佛土，存在於凡夫介爾的心中，即心是土，即土是心，所以說本來就沒有彼此的差異。』
十萬億佛土，是說它的遙遠，是說它的廣大。介爾妄心，是說它的鄰近，是說它的微小。即心是土，那麼微小鄰近的心，也就是極其遙遠廣大的佛土。即土是心，那麼廣大遙遠的佛土，也就是
【English Translation】 English version: 『In this regard, isn't the Land of Ultimate Bliss very far from this Saha world?』
Next, explaining the latter two phrases 『not far,』 divided into two parts. First, a direct explanation, followed by a brief clarification. The direct explanation is further divided into three parts. First, explaining the reason for not being far.
『Ordinary beings on the earth, who recite the Buddha's name seeking rebirth, can arrive in the time it takes to snap one's fingers, precisely because the Land of Ultimate Bliss is inherent in our minds.』
『Bo』 (博) means large. 『Fan』 (凡) means numerous. 『Fu』 (夫) means person. In ancient times, a person who was one zhang (丈, ancient unit of length) tall was called a husband (丈夫). The commentary on the poem 『Fu Tian』 in the Book of Poetry says, 『Fu』 is the virtue of assisting, and a person who can be relied upon is called a husband. Now it generally refers to the earth, or ordinary beings, or those outside the position of the Four Teachings who have not broken through delusion. They have neither the power of the Way to rely on, nor the supernatural powers to depend on. However, as long as they single-mindedly recite the Buddha's name, whether briefly or for a long time, seeking rebirth in the Land of Ultimate Bliss, then at the moment of death, they can arrive in the time it takes to snap one's fingers, precisely because the nature of people's minds inherently possesses the dependent retinue (依報) of the Land of Ultimate Bliss, that is, the nature of the substance is pure and originally so, and the measure of the nature pervades the Dharma Realm. Because the Land of Ultimate Bliss is within our minds, it is a place that is close at hand, how can it be said to be far away?
Next, elucidating the appearance of the mind.
『The so-called 'momentary mind' (介爾心) is the mind of an ordinary person reciting the Buddha's name. The mind of a kshana (剎那, moment) is extremely small and extremely inferior, so it is called momentary.』
『Momentary』 is the shortest thought that arises at the beginning of a kshana. The Abhidharma (毗曇) says that one hundred and twenty kshanas are one tatkshana (怛剎那), which is called an instant. Sixty instants are one breath. The Benevolent King Sutra (仁王經) says that there are ninety births and deaths in one kshana. Therefore, 『momentary』 is the shortest, fastest, smallest, and most inferior.
Third, elucidating the mutual identity of mind and land.
『The so-called Buddha Land that is hundreds of thousands of millions away resides in the momentary 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 originally no difference between them.』
Hundreds of thousands of millions of lands speak of its distance, speak of its vastness. The momentary deluded mind speaks of its nearness, speaks of its smallness. That the mind is the land means that the small and near mind is also the extremely distant and vast Buddha Land. That the land is the mind means that the vast and distant Buddha Land is also
最促最劣之妄心。有何彼此異哉。
△次料簡二。初以小不包遠。
問曰。介爾之心居於方寸。云何能包許遠佛土。
此以凡夫性相不融。真妄未會之疑情。而難於性相不二。真妄無差之妙論。如此之疑非獨初心未入佛教者有之。即久在釋門。拘於一墟束於一教。作人天師者。亦復有之。茍不精於天臺之教。鮮不生乎疑謗者也。
△次依真妄不二釋三。初法二。初略明。
答曰。介爾之心。昧者謂小。達人大觀。真妄無二。
迷者。昧性而執相。故以念為小為近。極樂為大為遠。悟者。即相而觀性。不以念為小為近。亦不以土為大為遠。達其本如。故真妄無二。
△次釋成。
蓋此妄心。全性而起。性既無邊。心亦無際。
所以真妄無二者。何也。蓋此妄心。乃全性而起。能起之性。既自無邊。所起之念。豈有涯際。
△次譬。
性如大海。心似浮漚。全海為漚。漚還匝海。
楞嚴經兩處出海漚喻。第二捲雲。譬如澄清。百千大海棄之。惟認一浮漚體。目為全潮。窮盡瀛渤。乃喻眾生認妄為真。非此中喻意也。第六卷空生大覺中。如海一漚發。乃喻真覺大空。世界三者。展轉相比。小之又小。亦非此中喻意也。今初二句。且以海大漚小。
【現代漢語翻譯】 現代漢語譯本 最微小和最惡劣的妄心，有什麼彼此的差異呢？
△下面料簡第二點。首先從小處不能包含遠處。
問：僅僅是微小的心居住在方寸之間，怎麼能夠包含如此遙遠的佛土呢？（佛土：Buddha-land）
這是因為凡夫的性（Svabhāva）和相（Lakṣaṇa）不能融合，真（Tathatā）和妄（Mithya）沒有會合的疑慮。從而難以相信性相不二，真妄沒有差別的精妙理論。這樣的疑惑不只是初學佛法的人有，即使是長期在佛門中，拘泥於一處，束縛於一教，作為人天導師的人，也同樣會有。如果不是精通天臺宗的教義，很少不會產生疑惑和誹謗的。
△下面依據真妄不二來解釋，分為三點。首先是法，分為兩點。首先是簡略說明。
答：僅僅是微小的心，迷惑的人認為它小，通達的人用廣大的視角來看，真和妄是沒有區別的。
迷惑的人，因為迷惑于自性而執著于現象，所以認爲念頭是小的、近的，極樂世界是大的、遠的。覺悟的人，從現象來觀察自性，不認爲念頭是小的、近的，也不認為佛土是大的、遠的。通達它的本來如是，所以真和妄是沒有區別的。
△下面是解釋和成立。
大概這個妄心，完全由自性而生起。自性既然沒有邊際，心也沒有邊際。
所以真和妄沒有區別的原因是什麼呢？大概這個妄心，乃是完全由自性而生起。能生起的自性，既然本來就沒有邊際，所生起的念頭，怎麼會有邊際呢？
△下面是比喻。
自性如同大海，心好似浮漚（Bubbles）。整個大海都是浮漚，浮漚也遍及整個大海。
《楞嚴經》（Śūraṅgama Sūtra）兩處出現大海和浮漚的比喻。第二卷說，譬如澄清，百千大海捨棄不要，只承認一個浮漚的形體，認為它是全部的潮水，窮盡了瀛渤（Yingbo）。這是比喻眾生認妄為真，不是這裡比喻的意思。第六卷說，空生大覺中，如海一漚發，這是比喻真覺大空，世界三者，輾轉相比，小之又小，也不是這裡比喻的意思。現在最初的兩句，姑且用海大漚小。
【English Translation】 English version What difference is there between the most subtle and the most inferior deluded mind?
△ Next, analyze the two aspects. First, the small cannot encompass the far.
Question: The mind, as small as a mustard seed, resides within the square inch. How can it encompass such distant Buddha-lands (佛土: Buddha-land)?
This is due to the ordinary person's inability to integrate the nature (Svabhāva) and characteristics (Lakṣaṇa), and the doubt that the true (Tathatā) and the false (Mithya) have not converged. Thus, it is difficult to believe the wonderful theory that nature and characteristics are not two, and the true and false are without difference. Such doubts are not only held by those who are new to Buddhism, but also by those who have been in the Buddhist order for a long time, confined to one place, bound by one teaching, and acting as teachers of humans and devas. If one is not proficient in the teachings of the Tiantai school, one will rarely avoid generating doubts and slanders.
△ Next, explain based on the non-duality of true and false, in three points. First, the Dharma, in two points. First, a brief explanation.
Answer: The mind, as small as a mustard seed, is considered small by the deluded, but the enlightened see it with a vast perspective. The true and the false are not different.
The deluded are attached to phenomena because they are deluded about their nature, so they consider thoughts to be small and near, and the Pure Land to be large and far. The enlightened observe the nature from the phenomena, and do not consider thoughts to be small and near, nor do they consider the Buddha-land to be large and far. They understand its original suchness, so the true and the false are not different.
△ Next is explanation and establishment.
This deluded mind arises entirely from the nature. Since the nature is boundless, the mind is also boundless.
So why are the true and the false not different? This deluded mind arises entirely from the nature. Since the nature that can arise is originally boundless, how can the thoughts that arise have boundaries?
△ Next is a metaphor.
The nature is like the great ocean, and the mind is like a floating bubble (Bubbles). The entire ocean is bubbles, and the bubbles also cover the entire ocean.
The Śūraṅgama Sūtra (楞嚴經) uses the metaphor of the great ocean and floating bubbles in two places. The second volume says, 'For example, clarifying, abandoning hundreds of thousands of great oceans, only recognizing the body of one floating bubble, considering it to be the entire tide, exhausting Yingbo (瀛渤).' This is a metaphor for sentient beings recognizing the false as true, and is not the meaning of the metaphor here. The sixth volume says, 'In the great enlightenment arising from emptiness, like a bubble arising from the sea,' this is a metaphor for the great emptiness of true enlightenment, and the three worlds, compared in turn, are small and even smaller, and is also not the meaning of the metaphor here. Now, the first two sentences tentatively use the ocean as large and the bubbles as small.
以喻性大念小。次二句方融通之。全海為漚。喻全性爲念。漚還匝海。喻全念是性。性既無邊。念豈有際乎。
△三合二。初正合。
蓋真如不變隨緣。隨緣不變。
不變隨緣。乃全性以爲念。喻全海為漚。隨緣不變。乃全念而是性。喻全漚匝海。
△次結責。
既曰隨緣不變。豈可以真妄而局大小哉。
前文雖用從本起末。會末即本而正意在第二句。故今結責但用隨緣不變。蓋設若隨緣而體變。則可以真妄而局大小。既不如是。則心土相即之宗成矣。
凈土生無生論親聞記捲上
釋義
序
問橋
佛祖建立種種法門。以濟度人。猶如橋樑。眾生但當依之而修。不當于能詮言教上而計其辭之巧拙也。猶如行路逢橋。不履而行。徒問何為。但欲究其橋之來歷。未免稽留道路。不能前進。故方等陀羅尼經第三卷有問橋之喻。具如彼明。
論記
聲聞僧
問曰。此等諸師亦大菩薩。云何以聲聞稱之。答曰。此中且以傳持佛法。現聲聞相故。以佛道聲。令一切聞故。
三因五佛性
眾生各有本具之理為正因。本具之智爲了因。本具之行為緣因。五佛性者如上三因佛性。更加二轉依果。所謂菩提為果性。涅槃為果果性是也
【現代漢語翻譯】 現代漢語譯本 以譬喻說明性體廣大而念頭微小。接下來的兩句則融會貫通了這個道理。整個大海比喻為一朵水泡，比喻全體的自性化爲念頭。水泡又遍及整個大海，比喻所有的念頭就是自性。自性既然沒有邊際，念頭又怎麼會有盡頭呢？
△三合二。首先是正面結合。
真如的體性不變而隨順因緣，隨順因緣而體性不變。
不變隨緣，就是全體的自性化爲念頭，比喻整個大海化為一朵水泡。隨緣不變，就是所有的念頭就是自性，比喻整個水泡遍及大海。
△其次是總結責備。
既然說是隨順因緣而體性不變，怎麼可以用真妄的分別來侷限大小呢？
前文雖然用了從根本生起末端，會合末端就是根本，而真正的意思在於第二句。所以現在總結責備只用隨緣不變。如果隨順因緣而本體改變，那麼就可以用真妄的分別來侷限大小。既然不是這樣，那麼心土相互即是的宗旨就成立了。
《凈土生無生論親聞記》捲上
釋義
序
問橋
佛和祖師建立各種法門，用來濟度世人，就像橋樑一樣。眾生只要依照這些法門去修行就可以了，不要在能表達教義的言語文字上計較辭藻的巧妙或拙劣。就像走路遇到橋樑，不踩著橋走過去，只是問橋是用來做什麼的。只想探究橋的來歷，難免耽擱在路上，不能前進。所以《方等陀羅尼經》第三卷有問橋的比喻，詳細內容可以參考該經文。
論記
聲聞僧
問：這些法師也是大菩薩，為什麼用聲聞來稱呼他們呢？答：這裡暫且因為他們傳持佛法，顯現聲聞的形象，用佛道的名聲，讓一切眾生聽聞。
三因五佛性
眾生各自具有的本具之理是正因，本具的智慧是了因，本具的行為是緣因。五佛性，就是在以上的三因佛性的基礎上，加上二轉依果，也就是菩提為果性，涅槃為果果性。
【English Translation】 English version It uses a metaphor to illustrate that the nature of reality is vast while thoughts are small. The next two sentences integrate this principle. The entire ocean is likened to a bubble, symbolizing the entire self-nature transforming into a thought. The bubble then encompasses the entire ocean, symbolizing that all thoughts are the self-nature. Since the self-nature is boundless, how can thoughts have an end?
△Three combine into two. First, a direct combination.
The true suchness (Tathata) is unchanging while adapting to conditions, and adapting to conditions while remaining unchanging.
Unchanging while adapting to conditions means the entire self-nature becomes a thought, likened to the entire ocean becoming a bubble. Adapting to conditions while remaining unchanging means all thoughts are the self-nature, likened to the entire bubble encompassing the ocean.
△Next, a concluding rebuke.
Since it is said to be unchanging while adapting to conditions, how can we limit its size with notions of truth and falsehood?
Although the previous text used the idea of arising from the root to the branch, and converging the branch back to the root, the true meaning lies in the second sentence. Therefore, the concluding rebuke only uses 'unchanging while adapting to conditions.' If adapting to conditions caused the substance to change, then we could limit its size with notions of truth and falsehood. Since this is not the case, the doctrine of the mutual inclusion of mind and land is established.
Pure Land Birth Without Birth Treatise - Personally Heard Record, Volume 1
Explanation of Terms
Preface
Questioning the Bridge
The Buddhas and Patriarchs established various Dharma gates to liberate people, like bridges. Sentient beings should simply rely on them to cultivate, and not dwell on the skillful or clumsy wording of the teachings. It's like encountering a bridge on the road; instead of crossing it, one only asks what it is for. Wanting only to investigate the bridge's origin inevitably delays progress on the road. Therefore, the Third Volume of the Fangdeng Dharani Sutra has the metaphor of questioning the bridge, as explained therein.
Treatise Notes
Sravaka (Śrāvaka) Monks
Question: These teachers are also great Bodhisattvas (Bodhisattva), why are they called Sravakas (Śrāvaka)? Answer: Here, it is because they transmit and uphold the Buddha Dharma (Buddha-dharma), appearing in the form of Sravakas (Śrāvaka), and use the voice of the Buddha's path to let all hear.
Three Causes and Five Buddha-natures (Buddha-dhātu)
The inherent principle that each sentient being possesses is the Direct Cause (hetu), the inherent wisdom is the Enabling Cause (pratyaya), and the inherent practice is the Conditioning Cause (ālambana). The Five Buddha-natures (Buddha-dhātu) are the above Three Cause Buddha-natures (Buddha-dhātu), plus the two transformed result, namely Bodhi (Bodhi) as the Result-nature, and Nirvana (Nirvana) as the Result-result-nature.
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佛具四土菩薩三土
問曰。若別地圓住以上。分證寂光。亦應具四土。若未登住地僅斷見思。亦止二土。云何菩薩具三土耶。答曰。寂光一土有與奪二義。與之則住地以上。皆名分證寂光。奪之則等覺以還。僅名報土。所謂三賢十聖住果報。唯佛一人居凈土是也。此中是約奪義。故曰三土。
見與見緣並所想相
見是八識見分。見緣是八識相分。見相二分。皆依他起性。所想相者。此不了依他而起遍計。
正定聚
聚者類也。定以決定為義。一切眾生。凡有三類不同。必入涅槃能破顛倒名正定聚。必入惡趣不能破倒名邪定聚。得因緣能破不得不能名不定聚。 卍新續藏第 61 冊 No. 1168 凈土生無生論親聞記
凈土生無生論親聞記卷下
幽溪法孫 受教 記
△次一門約正報論妙二初標。
四生佛不二門。
此門以迷悟為二。心性為不二。即心性而為迷悟。則不二而二。即迷悟而是心性。即二而不二。令知從本以為末。循末而返本也。
△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。
阿彌果人。厥位居悟。凡夫因人。厥位居迷。迷悟雖復差殊。心性云何有二。
【現代漢語翻譯】 現代漢語譯本 佛具四土菩薩三土
問：如果別地（指菩薩的階位，高於初地）圓住以上的菩薩，分證寂光土（指常寂光凈土，是佛所居的清凈土），也應該具有四土（指常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）。如果未登住地，僅斷見思惑（指見惑和思惑，是修道過程中需要斷除的煩惱），也只有二土。為什麼說菩薩具有三土呢？ 答：寂光土一土有『與』和『奪』兩種意義。『與』，則住地以上的菩薩，都可稱為分證寂光。『奪』，則等覺菩薩（指菩薩修行階位，僅次於佛）以下，僅能稱為報土（指實報莊嚴土）。所謂三賢十聖（指菩薩的階位）住在果報土，只有佛一人居住在凈土。這裡是按照『奪』的意義來說的，所以說三土。
見與見緣並所想相
見，是八識（指眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）的見分（指能見的主觀部分）。見緣，是八識的相分（指所見的客觀部分）。見和相二分，都是依他起性（指由因緣和合而生的性質）。所想相，是指不了達依他起性而起的遍計所執性（指虛妄分別的性質）。
正定聚
聚，是類的意思。定，以決定為義。一切眾生，凡有三類不同。必定進入涅槃（指解脫生死輪迴的境界），能夠破除顛倒妄想的，名為正定聚。必定進入惡趣（指地獄、餓鬼、畜生三道），不能破除顛倒妄想的，名為邪定聚。得到因緣能夠破除，得不到就不能破除的，名為不定聚。 卍新續藏第 61 冊 No. 1168 凈土生無生論親聞記
凈土生無生論親聞記卷下
幽溪法孫 受教 記
△次一門約正報論妙二初標。
四生佛不二門。
此門以迷悟為二，心性為不二。即心性而為迷悟，則不二而二。即迷悟而是心性，即二而不二。令知從本以為末，循末而返本也。
△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（指阿彌陀佛，西方極樂世界的教主）是果人（指已經證得果位的人），他的位置在於悟。凡夫是因人（指還在修行中的人），他的位置在於迷。迷和悟雖然有差別，心性怎麼會有二呢？
【English Translation】 English version Buddha Possesses Four Lands, Bodhisattva Possesses Three Lands
Question: If Bodhisattvas above the stage of 'Distinct Ground' (referring to a Bodhisattva's stage, higher than the first Bhumi) and 'Perfect Abiding' partially realize the Pure Land of Tranquil Light (referring to the Land of Eternal Tranquil Light, where Buddhas reside), they should also possess the Four Lands (referring to the Land of Eternal Tranquil Light, the Land of Actual Reward and Adornment, the Land of Expedient Remainder, and the Land of Co-dwelling of Saints and Ordinary Beings). If they have not ascended to the stage of 'Abiding Ground' and have only severed the delusions of views and thoughts (referring to the delusions of views and thoughts, which are afflictions to be eliminated in the course of cultivation), they only possess two lands. Why is it said that Bodhisattvas possess three lands? Answer: The Pure Land of Tranquil Light has two meanings: 'granting' and 'withholding'. 'Granting' means that Bodhisattvas above the stage of 'Abiding Ground' can all be called as partially realizing the Pure Land of Tranquil Light. 'Withholding' means that Bodhisattvas below the stage of 'Equal Enlightenment' (referring to the stage of Bodhisattva practice, second only to Buddhahood) can only be called as possessing the Land of Reward (referring to the Land of Actual Reward and Adornment). The so-called 'Three Sages and Ten Saints' (referring to the stages of Bodhisattvas) reside in the Land of Retribution, and only the Buddha alone resides in the Pure Land. Here, it is discussed according to the meaning of 'withholding', so it is said to be three lands.
Seeing and the Object of Seeing, Together with the Imagined Appearances
'Seeing' is the seeing-aspect (the subjective part that can see) of the Eight Consciousnesses (referring to the eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, and Alaya consciousness). The 'object of seeing' is the appearance-aspect (the objective part that is seen) of the Eight Consciousnesses. The two aspects of seeing and appearance are both of dependent-arising nature (referring to the nature that arises from the combination of causes and conditions). The 'imagined appearances' refer to the completely imagined nature (referring to the nature of false discrimination) that arises from not understanding the dependent-arising nature.
Rightly Determined Group
'Group' means category. 'Determined' means decisive. All sentient beings are of three different categories. Those who are certain to enter Nirvana (referring to the state of liberation from the cycle of birth and death) and can break through inverted thoughts are called the Rightly Determined Group. Those who are certain to enter the evil realms (referring to the three paths of hell, hungry ghosts, and animals) and cannot break through inverted thoughts are called the Erroneously Determined Group. Those who can break through if they obtain the conditions, but cannot break through if they do not, are called the Undetermined Group. Supplement to the Buddhist Canon, Volume 61, No. 1168, A Personal Record of Listening to the Treatise on Birthlessness in the Pure Land
A Personal Record of Listening to the Treatise on Birthlessness in the Pure Land, Volume Two
Disciple of Youxi, Received Instruction, Recorded
△ Next, one section discusses the wonders of the Proper Reward, the second initially states.
The Gate of Non-Duality Between the Four Births and the Buddha.
This gate considers delusion and enlightenment as two, and the nature of mind as non-dual. To take the nature of mind as delusion and enlightenment is to make the non-dual into two. To take delusion and enlightenment as the nature of mind is to make the two into non-dual. It allows one to know that the root is taken as the branch, and one returns to the root by following the branch.
△ Next, explain the second. First, state the verse to establish the doctrine.
Amitabha and ordinary beings, although delusion and enlightenment are different, the Buddha's mind and sentient beings' minds are ultimately not two.
Amitabha (referring to Amitabha Buddha, the leader of the Western Pure Land of Ultimate Bliss) is a fruit-person (referring to a person who has attained the fruit of enlightenment), whose position lies in enlightenment. Ordinary beings are cause-persons (referring to people who are still in practice), whose position lies in delusion. Although delusion and enlightenment are different, how can the nature of mind be two?
△次依宗釋義二。初釋初二句。約相明不二而二。初正明二。初明彌陀悟相。
論曰。阿彌陀佛者。果人也。成就三身。四智。十力。四無所畏。十八不共等功德。
三身者。法報應也。本覺滿。成法身。始覺滿。成報身。始本一合始本俱忘。能起大用。成應身。四智者。一大圓鏡智。謂如來真智。本性清凈。離諸塵染。洞徹內外。無幽不燭。如大圓鏡。洞照萬物。無不明瞭。二平等性智。謂如來觀一切法。與諸眾生。皆悉平等。以大慈悲。隨其根機示現開導。令其證入。三妙觀察智。謂如來善能觀察諸法圓融次第。復知眾生根性樂欲。以無礙辯才。說諸妙法。令其開悟。獲大安樂。四成所作智。謂如來為欲利樂諸眾生故。普於十方世界。示現種種神通變化。引諸眾生。令入聖道。成本願力。所應作事。十力者。一處非處力。知一切因緣果報定相。從如是因緣。生如是果報。悉皆知之。二業智力。知一切眾生。過現未來諸業諸受。三定力。知一切諸禪三昧。四根力。知他眾生諸根上中下品。五欲力。知他眾生種種樂欲。六性力。知世間種種性。七至處力。知一切道至處相。八宿命力。知一世乃至無量世中。姓名苦樂壽命長短等。九天眼力。見眾生生時死時。善道惡道等。十漏盡力。自知我生已盡。不受
【現代漢語翻譯】 現代漢語譯本 △接下來依據宗趣解釋經文，分為兩部分。首先解釋前兩句，從現象上說明不二而二的道理。首先正面闡明『二』，先說明阿彌陀佛的悟相。
論中說：『阿彌陀佛（Amitābha Buddha），是果位上的人，成就了法身（Dharmakāya）、報身（Saṃbhogakāya）、應身（Nirmāṇakāya）三身，大圓鏡智（Ādarśa-jñāna）、平等性智（Samatā-jñāna）、妙觀察智（Pratyavekṣaṇa-jñāna）、成所作智（Kṛtyānuṣṭhāna-jñāna）四智，十力（Daśa-bala），四無所畏（catuḥ-vaiśāradya），十八不共法（aṣṭādaśa āveṇika-buddha-dharmāḥ）等功德。』
三身指的是法身、報身、應身。本覺圓滿，成就法身；始覺圓滿，成就報身；始覺與本覺合一，始覺與本覺都忘卻，能生起廣大的作用，成就應身。四智指的是：一大圓鏡智，是指如來的真實智慧，本性清凈，遠離一切塵染，洞徹內外，沒有幽暗之處不能照見，如同大圓鏡，洞照萬物，沒有不明白的。二平等性智，是指如來觀察一切法與一切眾生，都完全平等，以大慈悲心，隨著眾生的根機示現開導，令他們證入。三妙觀察智，是指如來善於觀察諸法圓融次第，又知道眾生的根性與喜好，以無礙的辯才，宣說各種妙法，令他們開悟，獲得大安樂。四成所作智，是指如來爲了利益安樂一切眾生，普遍在十方世界，示現種種神通變化，引導眾生，令他們進入聖道，成就本來的願力，完成所應該做的事情。十力指的是：一處非處力，知道一切因緣果報的決定之相，從這樣的因緣，產生這樣的果報，完全都知道。二業智力，知道一切眾生過去、現在、未來所造的諸業與所受的果報。三定力，知道一切諸禪三昧。四根力，知道其他眾生諸根的上中下品。五欲力，知道其他眾生種種的樂欲。六性力，知道世間種種的性。七至處力，知道一切道所到達之處的相。八宿命力，知道一生乃至無量世中的姓名、苦樂、壽命長短等。九天眼力，看見眾生出生時與死亡時，善道與惡道等。十漏盡力，自己知道我已經了脫生死，不再受
【English Translation】 English version △ Next, based on the tenets, the explanation of the sutra is divided into two parts. First, explain the first two sentences, illustrating the principle of non-duality and duality from the perspective of phenomena. First, directly clarify 'duality,' starting with explaining the enlightened aspect of Amitābha Buddha (Amitābha Buddha).
The treatise states: 'Amitābha Buddha (Amitābha Buddha) is a person who has attained Buddhahood, having achieved the three bodies (Trikaya): Dharmakāya (Dharmakāya), Saṃbhogakāya (Saṃbhogakāya), and Nirmāṇakāya (Nirmāṇakāya); the four wisdoms (catuḥ-jñāna): Ādarśa-jñāna (Ādarśa-jñāna), Samatā-jñāna (Samatā-jñāna), Pratyavekṣaṇa-jñāna (Pratyavekṣaṇa-jñāna), and Kṛtyānuṣṭhāna-jñāna (Kṛtyānuṣṭhāna-jñāna); the ten powers (Daśa-bala), the four fearlessnesses (catuḥ-vaiśāradya), the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇika-buddha-dharmāḥ), and other merits.'
The three bodies refer to the Dharmakāya, Saṃbhogakāya, and Nirmāṇakāya. The fundamental enlightenment is complete, achieving the Dharmakāya; the initial enlightenment is complete, achieving the Saṃbhogakāya; the union of initial and fundamental enlightenment, forgetting both initial and fundamental, can generate great functions, achieving the Nirmāṇakāya. The four wisdoms refer to: First, the Great Perfect Mirror Wisdom, which refers to the true wisdom of the Tathāgata (Tathāgata), whose fundamental nature is pure, free from all defilements, penetrating inside and out, with no darkness that cannot be illuminated, like a great round mirror, illuminating all things, with nothing not understood. Second, the Wisdom of Equality, which refers to the Tathāgata observing all dharmas and all sentient beings as completely equal, with great compassion, manifesting guidance according to the capacities of sentient beings, enabling them to enter into realization. Third, the Wisdom of Wonderful Observation, which refers to the Tathāgata being skilled in observing the perfect and harmonious order of all dharmas, and also knowing the nature and desires of sentient beings, using unobstructed eloquence to expound various wonderful dharmas, enabling them to awaken and obtain great joy. Fourth, the Wisdom of Accomplishing Actions, which refers to the Tathāgata, for the sake of benefiting and bringing joy to all sentient beings, universally manifesting various supernatural powers and transformations in the ten directions, guiding sentient beings, enabling them to enter the holy path, fulfilling the original vows, and accomplishing what should be done. The ten powers refer to: First, the power of knowing what is possible and impossible, knowing the definite characteristics of all causes and conditions and their results, knowing that from such causes and conditions, such results will arise, knowing all of this completely. Second, the power of knowledge of karma, knowing all the karmas and the fruits received by all sentient beings in the past, present, and future. Third, the power of concentration, knowing all the various dhyanas (dhyanas) and samadhis (samādhi). Fourth, the power of faculties, knowing the superior, middling, and inferior qualities of the faculties of other sentient beings. Fifth, the power of desires, knowing the various desires of other sentient beings. Sixth, the power of nature, knowing the various natures of the world. Seventh, the power of knowing the destination, knowing the characteristics of the place reached by all paths. Eighth, the power of knowing past lives, knowing the names, sufferings, joys, and lengths of life in one life or even countless lives. Ninth, the power of the heavenly eye, seeing sentient beings at the time of birth and death, the good and evil paths, etc. Tenth, the power of the exhaustion of outflows, knowing for oneself that I have escaped birth and death and will no longer be subject to
後有。知諸眾生各各以何等因緣得涅槃。四無所畏者。一一切智無畏。二漏盡無畏。三說障道無畏。四說苦盡道無畏。于大眾中。廣說自他智斷。既決定無所失。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。四無不定心。五無異想心。六無不知已舍。七欲無減。八念無減。九精進無減。十智慧無減。十一解脫無減。十二解脫知見無減。十三一切身業隨智慧行。十四一切口業隨智慧行。十五一切意業隨智慧行。十六知過去無礙。十七知現在無礙。十八知未來無礙。凡是諸佛。皆有如是悟相。今則指彌陀悟相不外如是功德。
△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。
煩惱者。惑道也。亦名煩惱障。略則三惑。業系者。業道也。亦名業障。略則十善十惡。生死者。苦道也。亦名報障。略則分段變易二種生死。皆云無量恒沙從廣而言也。
△次約譬結。
迷悟之相譬如雲泥。
佛法之高。如雲在天。眾生之下。如泥在地。迷悟之相自殊。高下之位成異。
△次釋次二句。約性二而不二。初通明不二。二釋成此宗。初又五。初性相對顯。
言究竟不二者。謂據相而言。則不二而二。約性而論。
【現代漢語翻譯】 後有：知道所有眾生各自以何種因緣得以涅槃（Nirvana，解脫）。 四無所畏者：一、一切智無畏（Sarvajna-vaisaradya，於一切法皆能遍知而無所畏懼）；二、漏盡無畏（Ksinasrava-vaisaradya，斷盡煩惱而無所畏懼）；三、說障道無畏（Antaraya-dharmavyakarana-vaisaradya，能正確指出修道上的障礙而無所畏懼）；四、說苦盡道無畏（Nihsarana-vaisaradya，能說出離痛苦的道路而無所畏懼）。 于大眾中，廣泛宣說自己和他人的智慧和斷證，既然已經決定不會有任何缺失，就不會有恐懼之相。 十八不共法者：一、身無失（Nasti-skhalitam，身無過失）；二、口無失（Nasti-ravam，語無過失）；三、意無失（Nasti-mugdham-smrtih，意無過失）；四、無不定心（Nasti-nanatva-samjna，無不定之心）；五、無異想心（Nasti-apratic-samkhyopeksa，無種種異想）；六、無不知已舍（Nasti-adatta-tyagam，無不審察而舍）；七、欲無減（Nasti-chandasya-hanih，求法欲無減退）；八、念無減（Nasti-smrtih-apramosa，正念無減退）；九、精進無減（Nasty-adhika-viryam，精進無減退）；十、智慧無減（Nasti-durmedha，智慧無減退）；十一、解脫無減（Nasti-vimukti-hanih，解脫無減退）；十二、解脫知見無減（Nasti-vimukti-jnana-darsana-hanih，解脫知見無減退）；十三、一切身業隨智慧行（Purvamgamam hi sarva-kayakarma jnanam-anuparivartate，一切身業皆隨智慧而行）；十四、一切口業隨智慧行（Purvamgamam hi sarva-vakkarma jnanam-anuparivartate，一切口業皆隨智慧而行）；十五、一切意業隨智慧行（Purvamgamam hi sarva-manokarma jnanam-anuparivartate，一切意業皆隨智慧而行）；十六、知過去無礙（Atite-dhvany-asangam-jnanam，知過去世無障礙）；十七、知現在無礙（Anagate-dhvany-asangam-jnanam，知現在世無障礙）；十八、知未來無礙（Pratyutpanne-dhvany-asangam-jnanam，知未來世無障礙）。 凡是諸佛，都具有這樣的覺悟之相。現在是指阿彌陀佛（Amitabha，無量光佛）的覺悟之相，也不外乎這些功德。 △接下來闡明眾生的迷惑之相。 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力牽絆，應當承受無量恒河沙數的生死輪迴。 煩惱：是迷惑的道路，也稱為煩惱障。概括來說有三惑。業力牽絆：是業的道路，也稱為業障。概括來說有十善十惡。生死：是痛苦的道路，也稱為報障。概括來說有分段生死和變易生死兩種。都說無量恒河沙數，是從廣大的方面來說的。 △接下來用比喻來總結。 迷惑和覺悟的差別，譬如雲和泥。 佛法的高妙，如同云在天上。眾生的低下，如同泥在地上。迷惑和覺悟的差別自然不同，高下之位也形成了差異。 △接下來解釋下面的兩句。從本性上來說，二而不二。首先總的說明不二，然後解釋成就這個宗義。首先又分為五點。首先從本性的相對性來顯現。 說究竟不二，是說從現象上來說，就是不二而二。從本性上來說。
【English Translation】 English version: Then there is: Knowing by what causes and conditions each and every sentient being attains Nirvana (liberation). The Four Fearlessnesses are: 1. Fearlessness of Omniscience (Sarvajna-vaisaradya, being fearless in knowing all dharmas completely); 2. Fearlessness of Exhaustion of Defilements (Ksinasrava-vaisaradya, being fearless in having exhausted all afflictions); 3. Fearlessness of Speaking of Obstacles (Antaraya-dharmavyakarana-vaisaradya, being fearless in correctly pointing out obstacles on the path of cultivation); 4. Fearlessness of Speaking of the Path to the End of Suffering (Nihsarana-vaisaradya, being fearless in speaking of the path to escape suffering). In the assembly, widely proclaiming one's own and others' wisdom and realization, since it has been determined that there will be no shortcomings, there will be no appearance of fear. The Eighteen Uncommon Qualities are: 1. No physical misdeed (Nasti-skhalitam, no fault in body); 2. No verbal misdeed (Nasti-ravam, no fault in speech); 3. No mental misdeed (Nasti-mugdham-smrtih, no fault in mind); 4. No distracted mind (Nasti-nanatva-samjna, no unfixed mind); 5. No differentiated perception (Nasti-apratic-samkhyopeksa, no varied perceptions); 6. No unconsidered abandonment (Nasti-adatta-tyagam, no abandonment without examination); 7. No diminution of desire (Nasti-chandasya-hanih, no decrease in the desire for Dharma); 8. No diminution of mindfulness (Nasti-smrtih-apramosa, no decrease in right mindfulness); 9. No diminution of diligence (Nasty-adhika-viryam, no decrease in diligence); 10. No diminution of wisdom (Nasti-durmedha, no decrease in wisdom); 11. No diminution of liberation (Nasti-vimukti-hanih, no decrease in liberation); 12. No diminution of knowledge and vision of liberation (Nasti-vimukti-jnana-darsana-hanih, no decrease in the knowledge and vision of liberation); 13. All bodily actions follow wisdom (Purvamgamam hi sarva-kayakarma jnanam-anuparivartate, all bodily actions follow wisdom); 14. All verbal actions follow wisdom (Purvamgamam hi sarva-vakkarma jnanam-anuparivartate, all verbal actions follow wisdom); 15. All mental actions follow wisdom (Purvamgamam hi sarva-manokarma jnanam-anuparivartate, all mental actions follow wisdom); 16. Knowing the past without obstruction (Atite-dhvany-asangam-jnanam, knowing the past without obstruction); 17. Knowing the present without obstruction (Anagate-dhvany-asangam-jnanam, knowing the present without obstruction); 18. Knowing the future without obstruction (Pratyutpanne-dhvany-asangam-jnanam, knowing the future without obstruction). All Buddhas possess such signs of enlightenment. Now, it refers to the signs of enlightenment of Amitabha (Amitabha, immeasurable light Buddha), which are none other than these merits. △ Next, it explains the deluded state of sentient beings. Ordinary beings: refers to people. They possess countless Ganges-sand-like afflictions, create countless Ganges-sand-like karmic bonds, and must endure countless Ganges-sand-like cycles of birth and death. 'Afflictions': are the path of delusion, also known as affliction-obstacles. Briefly, there are the three delusions. 'Karmic bonds': are the path of karma, also known as karma-obstacles. Briefly, there are the ten good and ten evil deeds. 'Birth and death': are the path of suffering, also known as retribution-obstacles. Briefly, there are two types of birth and death: segmented birth and death and transformational birth and death. All are said to be countless Ganges-sand-like, speaking from a broad perspective. △ Next, it concludes with a metaphor. The difference between delusion and enlightenment is like clouds and mud. The sublimity of the Buddha-dharma is like clouds in the sky. The lowness of sentient beings is like mud on the ground. The difference between delusion and enlightenment is naturally different, and the positions of high and low have formed a difference. △ Next, explain the following two sentences. From the perspective of nature, two but not two. First, generally explain non-duality, and then explain the accomplishment of this doctrine. First, it is divided into five points. First, it is revealed from the relativity of nature. Saying that ultimately there is no duality means that from the perspective of phenomena, it is non-dual but dual. From the perspective of nature.
則二而不二。
據相而言。如上所明。是則迷悟天淵。宛爾成二。約性而言。如下所明。是則生佛體同。昭然不二。若果二也。云何能融歸不二。果不二也。云何能岐之為二。要知二者。乃全本而為末。如全水為波。不二之二也。不二者。乃全末而為本。如全波為水。二而不二也。本末因依。體用互動。二而不二。不乏旨歸。
△二展轉釋成。本科既云展轉釋成。不須更引他文來釋。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。
生之與佛。不二而二。心之與性。二而不二。蓋約能造所造言之。乃全不二者以為二。結能具所具言之。乃全二者以為不二。
△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。
只一性體性量性具。隨其迷悟不同。以成二種差別。自其迷悟而觀。不容不異。自其三德而觀。不容不同。中間自有不隨其迷悟差別者存焉。所謂心性是也。
△三直據心性。
心性之妙。豈受其迷。迷而不迷。斯言有在。
心性之妙者。即眾生介爾一念之心。具足百界千如。而此心性。即性體之清凈無染體性堅凝。即性量之豎窮橫亙周遍法界。心性之妙若此。隨緣不變
【現代漢語翻譯】 現代漢語譯本 則二而不二。
從現象（相）上來說。如上面所闡明的，迷與悟之間，有如天淵之別，截然分為二。從本性（性）上來說，如下面所闡明的，眾生與佛的本體相同，昭然一體，沒有分別。如果果真是二，又怎麼能融合歸於不二？如果果真是不二，又怎麼能區分成二？要知道這二，乃是完全以根本而為末端，如同全水化為波浪，是不二之二。不二，乃是完全以末端而為根本，如同全波歸於水，是二而不二。根本與末端相互依存，本體與作用相互交織，二而不二，並非沒有歸宿。
△二 重複解釋成就。這一部分既然說是重複解釋成就，就不需要再引用其他文字來解釋。二。首先從迷悟來解釋成就。
諸佛是覺悟了眾生心中本具的諸佛，眾生是迷惑了諸佛心中本具的眾生。
眾生與佛，不二而二；心與性，二而不二。從能造和所造的關係來說，是將完全不二的看作是二；總結能具和所具的關係來說，是將完全是二的看作是不二。
△其次從三德來解釋成就。
所以覺悟，是覺悟眾生本具的性體（自性清凈體），性量（智慧光明），性具（無漏功德）。所以迷惑，是迷惑諸佛所證的性體（自性清凈體），性量（智慧光明），性具（無漏功德）。
只是一個性體（自性清凈體），性量（智慧光明），性具（無漏功德），隨著迷惑和覺悟的不同，形成了兩種差別。從迷惑和覺悟的角度來看，不能不說是不同。從三德的角度來看，不能不說是相同。其中自有不隨迷惑和覺悟而變化的，這就是心性。
△三 直接依據心性。
心性的玄妙，豈會受到迷惑的影響？迷惑而不迷惑，這句話自有其道理。
心性的玄妙，就是眾生當下這一念之心，具足百界千如。而這心性，就是性體（自性清凈體）的清凈無染，體性堅固凝定；就是性量（智慧光明）的豎窮橫亙，周遍法界。心性的玄妙如此，隨緣而不變。
【English Translation】 English version Then 'two but not two'.
According to phenomena (相, appearance), as explained above, delusion and enlightenment are as different as heaven and earth, distinctly divided into two. According to nature (性, nature), as explained below, the essence of sentient beings and Buddhas is the same, clearly one, without distinction. If they are truly two, how can they merge into non-duality? If they are truly non-dual, how can they be divided into two? Know that 'two' is entirely taking the root as the branch, like all water becoming waves, 'two' within non-duality. 'Non-duality' is entirely taking the branch as the root, like all waves returning to water, 'not two' within duality. Root and branch are interdependent, essence and function intertwine, 'two but not two', there is no lack of a final destination.
△2 Repeatedly explaining and establishing. Since this section is said to repeatedly explain and establish, there is no need to cite other texts for explanation. 2. First, explaining and establishing from delusion and enlightenment.
The Buddhas are enlightened to the Buddhas inherent in the minds of sentient beings; sentient beings are deluded about the sentient beings inherent in the minds of the Buddhas.
Sentient beings and Buddhas are 'not two but two'; mind and nature are 'two but not two'. Speaking from the relationship of the creator and the created, it is taking what is completely non-dual as two; summarizing the relationship of the possessor and the possessed, it is taking what is completely two as non-dual.
△Next, explaining and establishing from the Three Virtues.
Therefore, enlightenment is enlightenment of the inherent nature-essence (性體, self-nature pure essence), nature-measure (性量, wisdom and light), and nature-endowment (性具, flawless merits) of sentient beings. Therefore, delusion is delusion about the nature-essence (性體, self-nature pure essence), nature-measure (性量, wisdom and light), and nature-endowment (性具, flawless merits) realized by the Buddhas.
It is just one nature-essence (性體, self-nature pure essence), nature-measure (性量, wisdom and light), and nature-endowment (性具, flawless merits), which, according to the difference between delusion and enlightenment, forms two kinds of distinctions. From the perspective of delusion and enlightenment, it cannot be said that they are not different. From the perspective of the Three Virtues, it cannot be said that they are not the same. In between, there exists something that does not change with delusion and enlightenment, and that is the mind-nature.
△3 Directly based on mind-nature.
How can the subtlety of mind-nature be affected by delusion? 'Delusion but not delusion,' there is reason in this statement.
The subtlety of mind-nature is that the single thought of a sentient being fully possesses the 'hundred realms, thousand suchnesses' (百界千如). And this mind-nature is the purity and stainlessness, the firm and solid essence of the nature-essence (性體, self-nature pure essence); it is the vertical exhaustiveness and horizontal pervasiveness, pervading the Dharma realm, of the nature-measure (性量, wisdom and light). The subtlety of mind-nature is such that it adapts to conditions without changing.
。豈受其迷。然而眾生現居其迷。乃迷而不迷。有在者。在乎三德也。
△四會合三身。
故眾生本有性體。即諸佛所證法身。性量即報身。性具即應身。四智十力四無所畏十八不共等功德。會合可知。
諸佛果上。有二轉依號。所謂轉煩惱。依菩提。轉生死。依涅槃。皆名轉而體不轉。今此亦然。乃轉三性以為三身。又此三性。在迷謂之三道。性體在迷。謂之苦道。在悟乃轉苦道。而為法身。永嘉所謂。幻化空身即法身是也。性量在迷謂之惑道。在悟謂之報身。亦名般若。永嘉所謂。無明實性即佛性是也。性具在迷謂之業道。在悟轉為應身。亦名解脫。天臺所謂功德和法身。處處應現往是也。四智等。會合可知者。一往且以四智屬般若。性量報身。十力等。屬解脫。性具應身。
△五引果德證。
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。此本天臺成語。而楊次公十疑論序用之。此二句文。其義甚博。其意甚深。關係三性。不得草草。一約彌陀性具言之。既備十界。則娑婆眾生者。乃彌陀諸佛心內究竟之眾生。然悟則俱悟。不惟本具佛界成悟。即本具九法界眾生亦覆成悟。佛居常寂光土。則所具九界依報。亦塵塵無非極樂也。又約眾生性具
【現代漢語翻譯】 現代漢語譯本：豈能受其迷惑呢？然而眾生現在就處於這種迷惑之中，乃是迷惑卻又並非完全迷惑，有所存在的原因，就在於三德之中。
△四會合三身。
所以眾生本有的自性本體，就是諸佛所證悟的法身（Dharmakaya，佛的法性之身）。自性的量，就是報身（Sambhogakaya，佛的報應之身）。自性的具足，就是應身（Nirmanakaya，佛的化身）。四智（四大智慧）、十力（如來的十種力量）、四無所畏（佛的四種無畏）、十八不共法（佛的十八種不共功德）等功德，會合起來就可知曉了。
諸佛在果位上，有兩種轉依的名稱，所謂轉煩惱而依于菩提（Bodhi，覺悟），轉生死而依于涅槃（Nirvana，寂滅），都名為轉，但本體卻不轉。現在這裡也是這樣，乃是轉三性以為三身。又這三性，在迷惑時稱為三道。自性本體在迷惑時，稱為苦道。在覺悟時，就轉苦道而為法身。永嘉（禪師）所說的『幻化空身即法身』就是這個意思。自性的量在迷惑時稱為惑道。在覺悟時稱為報身，也名為般若（Prajna，智慧）。永嘉所說的『無明實性即佛性』就是這個意思。自性的具足在迷惑時稱為業道。在覺悟時轉為應身，也名為解脫。天臺宗所說的功德和法身，處處應現往來就是這個意思。四智等會合可知，是說暫且以四智屬於般若、自性量、報身，十力等屬於解脫、自性具足、應身。
△五引果德證。
所以古德說：『諸佛心內的眾生，塵塵都是極樂（Sukhavati，西方凈土）；眾生心內的諸佛，唸唸都在證悟真如。』
古德所說，這本是天臺宗的成語，而楊次公的《十疑論序》也用了它。這兩句話，其意義非常廣博，其意境非常深刻，關係到三性，不可草率對待。一句是約彌陀（Amitabha，阿彌陀佛）的自性具足來說的，既然具備十界，那麼娑婆（Saha，娑婆世界）的眾生，就是彌陀諸佛心內究竟的眾生。然而覺悟則一同覺悟，不只是本具的佛界成就覺悟，就是本具的九法界眾生也同樣成就覺悟。佛居住在常寂光土（佛所居的清凈之地），那麼所具足的九界依報，也塵塵無非都是極樂。 又一句是約眾生的自性具足來說的。
【English Translation】 English version: How can one be subjected to its delusion? However, sentient beings are currently dwelling in this delusion, yet deluded and not entirely deluded. There is a reason for this existence, which lies within the Three Virtues (Triguna).
△ Four Assemblies Unite the Three Bodies (Trikaya).
Therefore, the inherent nature-essence of sentient beings is precisely the Dharmakaya (Body of Essence, the Dharma Body) realized by all Buddhas. The measure of this nature is the Sambhogakaya (Body of Enjoyment, the Reward Body). The completeness of this nature is the Nirmanakaya (Body of Transformation, the Manifestation Body). The Four Wisdoms (Jnana), Ten Powers (of a Tathagata), Four Fearlessnesses (of a Buddha), Eighteen Uncommon Qualities (of a Buddha), and other merits, can be understood through their assembly.
On the fruition of Buddhahood, there are two names for 'turning reliance,' namely, turning afflictions and relying on Bodhi (Enlightenment), turning birth and death and relying on Nirvana (Liberation). Both are called 'turning,' but the essence does not turn. It is the same here, turning the Three Natures into the Three Bodies. Furthermore, these Three Natures, when deluded, are called the Three Paths. The nature-essence when deluded is called the Path of Suffering. When enlightened, the Path of Suffering is transformed into the Dharmakaya. As Yongjia (Zen Master) said, 'The illusory empty body is the Dharmakaya.' The measure of this nature when deluded is called the Path of惑 (Confusion). When enlightened, it is called the Sambhogakaya, also known as Prajna (Wisdom). As Yongjia said, 'The real nature of ignorance is Buddha-nature.' The completeness of this nature when deluded is called the Path of Karma. When enlightened, it transforms into the Nirmanakaya, also known as Liberation. As Tiantai (School) said, the merits and the Dharmakaya manifest everywhere. The Four Wisdoms, etc., can be understood through their assembly, meaning that, for now, the Four Wisdoms belong to Prajna, the nature-measure, and the Sambhogakaya; the Ten Powers, etc., belong to Liberation, the nature-completeness, and the Nirmanakaya.
△ Five: Citing the Fruit-Virtue as Proof.
Therefore, an ancient worthy said: 'The sentient beings within the minds of all Buddhas, every mote of dust is the Pure Land (Sukhavati, Western Paradise). The Buddhas within the minds of sentient beings, every thought is realizing Suchness (Truth).'
The ancient worthy's saying is originally a phrase from the Tiantai School, and Yang Cigong's preface to the 'Ten Doubts Treatise' also used it. These two sentences have very broad meanings and very profound implications, relating to the Three Natures, and should not be treated carelessly. One sentence speaks of Amitabha's (Amitabha Buddha) nature-completeness. Since it possesses the Ten Realms, then the sentient beings of the Saha (Saha World) are ultimately the sentient beings within the minds of Amitabha Buddhas. However, when enlightened, they are enlightened together. Not only is the inherently possessed Buddha-realm enlightened, but the inherently possessed sentient beings of the Nine Realms are also enlightened. When the Buddha resides in the Pure Land of Eternal Tranquility (the pure land where the Buddha resides), then the dependent retributions of the Nine Realms that are possessed are, in every mote of dust, nothing but the Pure Land. The other sentence speaks of the nature-completeness of sentient beings.
言之。亦既備十界。則極樂彌陀者。乃我眾生心內所具之諸佛。雖迷則俱迷。而所具佛界不受其迷。豈非眾生心內諸佛。唸唸常證真乎。言唸唸者。正一念具足三千之意也。二約性體言之。彌陀即性具之性體。既清凈本然。此性體即性具。眾生之依報。豈不塵塵皆極樂乎。又約眾生。即性具之性體。既清凈本然。況所具佛界。原自本然。豈不眾生心內諸佛。唸唸常證真乎。三約性量言之。彌陀即性具之性量。既遍周法界。處處寂光。則眾生者。諸佛心內眾生。豈不亦塵塵極樂乎。又約眾生即性具之性量。亦既遍周法界。圓裹諸佛法身。豈不眾生心內諸佛。唸唸證真乎。此更約己心生佛。他心生佛以明之。荊溪大師所謂他心生佛。尚與心同。況己心生佛。寧乖一念是也。
△次釋成此宗二初生佛相即。
故彌陀即我心。我心即彌陀。
彌陀即我心者。釋成眾生心內諸佛。唸唸證真。我心即彌陀者。釋成諸佛心內眾生。塵塵極樂。
△次出其功能。功能者。言眾生心性有。凡心即佛心。己心即他心之力用。亦凡心即佛身佛土。己心即他身他土之力用也。
未舉念時。早已成就。才舉心念。即便圓成。感應道交。為有此理。故唸佛人。功不唐捐。
初二句。以性奪修。謂雖未唸佛。而
【現代漢語翻譯】 現代漢語譯本 言之。既然已經具備了十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛），那麼極樂世界的阿彌陀佛（Amitabha）就是我們眾生心中所具有的諸佛。即使迷惑時一起迷惑，但所具有的佛界不會受到迷惑的影響。難道不是眾生心中的諸佛，唸唸都在常證真如嗎？說『唸唸』，正是指一念具足三千世界的意思。二、從性體上來說，阿彌陀佛就是性具的性體，既然清凈本然，這性體就是性具，眾生的依報（所居住的環境），難道不是處處都是極樂世界嗎？又從眾生來說，就是性具的性體，既然清凈本然，何況所具有的佛界，原本就是本然的。難道不是眾生心中的諸佛，唸唸都在常證真如嗎？三、從性量上來說，阿彌陀佛就是性具的性量，既然遍佈周遍法界，處處都是寂光凈土，那麼眾生就是諸佛心中的眾生，難道不是處處都是極樂世界嗎？又從眾生來說，就是性具的性量，也已經遍佈周遍法界，圓滿包裹著諸佛的法身，難道不是眾生心中的諸佛，唸唸都在證真如嗎？這更是從自己心中的生佛（眾生佛），他人心中的生佛來闡明。荊溪大師所說的他人心中的生佛，尚且與自己的心相同，何況自己心中的生佛，難道會違背一念三千的道理嗎？ △接下來解釋成立此宗的道理。首先是生佛相即。 所以阿彌陀佛就是我的心，我的心就是阿彌陀佛。 阿彌陀佛就是我的心，解釋成立眾生心中的諸佛，唸唸都在證真如。我的心就是阿彌陀佛，解釋成立諸佛心中的眾生，處處都是極樂世界。 △接下來闡述它的功能。功能，是指眾生心性具有凡心就是佛心，自己的心就是他人的心的力量和作用，也是凡心就是佛身佛土，自己的心就是他人的身土的力量和作用。 未曾舉起念頭時，就已經成就。才舉起心念，就立即圓滿成就。感應道交，就是因為有這個道理。所以唸佛的人，功德不會白白浪費。 開頭兩句，以性德來奪取修德。意思是說即使沒有唸佛，而
【English Translation】 English version It is said. Since the Ten Realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas) are already complete, then Amitabha (Amitabha) of the Pure Land of Ultimate Bliss is the Buddhas inherent in the minds of us sentient beings. Even when deluded, they are deluded together, but the Buddha Realm inherent within is not affected by delusion. Is it not that the Buddhas in the minds of sentient beings are constantly realizing the truth in every thought? The term 'every thought' precisely means that one thought is complete with three thousand worlds. Secondly, speaking from the perspective of the nature of the substance, Amitabha is the nature of the inherent nature. Since it is pure and originally so, this nature is inherent. Is not the environment (the dwelling place) of sentient beings everywhere the Pure Land of Ultimate Bliss? Furthermore, speaking from the perspective of sentient beings, it is the nature of the inherent nature. Since it is pure and originally so, moreover, the inherent Buddha Realm is originally so. Is it not that the Buddhas in the minds of sentient beings are constantly realizing the truth in every thought? Thirdly, speaking from the perspective of the measure of the nature, Amitabha is the measure of the inherent nature. Since it pervades the entire Dharma Realm, everywhere is the Land of Tranquil Light. Then sentient beings are the sentient beings in the minds of the Buddhas. Is it not that everywhere is the Pure Land of Ultimate Bliss? Furthermore, speaking from the perspective of sentient beings, it is the measure of the inherent nature, which also pervades the entire Dharma Realm, completely enveloping the Dharmakaya of all Buddhas. Is it not that the Buddhas in the minds of sentient beings are constantly realizing the truth? This is further clarified by considering the Buddhas of one's own mind and the Buddhas of others' minds. As Master Jingxi said, the Buddhas in the minds of others are still the same as one's own mind, let alone the Buddhas in one's own mind. How could it contradict the principle that one thought is three thousand? △ Next, explain the establishment of this school. First, the identity of sentient beings and Buddhas. Therefore, Amitabha is my mind, and my mind is Amitabha. Amitabha is my mind, explaining that the Buddhas in the minds of sentient beings are constantly realizing the truth. My mind is Amitabha, explaining that the sentient beings in the minds of the Buddhas are everywhere the Pure Land of Ultimate Bliss. △ Next, state its function. Function refers to the power and function of sentient beings' minds having ordinary minds that are Buddha minds, and one's own mind being the mind of others, as well as ordinary minds being the Buddha's body and Buddha's land, and one's own mind being the power and function of others' bodies and lands. Before a thought arises, it is already accomplished. As soon as a thought arises, it is immediately and completely accomplished. The interaction of feeling and response is due to this principle. Therefore, the merits of those who recite the Buddha's name are not wasted. The first two sentences use the inherent virtue to seize the cultivated virtue. It means that even without reciting the Buddha's name, but
我性中早已具足。次二句。以修成性。謂全性起修之妙。無論久修。即才舉一聲佛號。即得往生。第三二句。明修性契合。成感應事。此中感應。與觀經不同。彼明修觀。境歷十六。修涉觀。行相似分真。此明至理微妙。即火車相現。一念改悔。十念成就者。即蒙接引。而得往生。以為感應道交。云道交者。如磁石吸針。有天性相關之道。不期然而法爾如然者也。四二句。明但凡深信念佛。發願求生者。功無虛棄也。此文八句。有展轉生起結歸之勢者三。一生起之勢者。以有未舉念時。早已成就之理。故有才舉心念。即便圓成之修。以有上文修性一合之義。方有感應相交之道。以有感應不無之義。故有唸佛人功不唐捐之效。二結歸之勢者。功不虛棄之效。為有感應相交之道。感應相交之道。為有舉念圓成之修。舉念圓成之修。為有未舉念時。早已成就之理。
△次六門。明能生因果二。初三門約因論妙。次三門。約果論妙。初三門約因論妙又三。初一門明全理起事。次一門明事事無礙。次一門明三觀圓融初中二。初標。
五法界爲念門。
法界者。約性而言。爲念者。約修而言。今合二者而言。故云法界爲念。則全性而起修也。
△次釋二。初述偈立宗。
法界圓融體。作我一念心。
【現代漢語翻譯】 現代漢語譯本： 『我性中早已具足』。接下來兩句，『以修成性』，是指全性起修的妙用。無論修行多久，即使才唸一聲佛號，就能往生。第三兩句，說明修性契合，成就感應之事。此處的感應，與《觀經》（《觀無量壽經》的簡稱）不同。《觀經》闡明修觀，境界經歷十六觀，修行涉及觀行、相似、分真。而這裡闡明至理微妙，即使火車相現，一念改悔，十念成就者，也能蒙佛接引而得往生，以此作為感應道交。所謂『道交』，就像磁石吸針，有天性相關之道，不期然而法爾如然。最後兩句，說明只要凡夫深信佛，發願求生，功德就不會白費。這八句經文，有展轉生起結歸之勢三重。一生起之勢，因為有未舉念時，早已成就之理，所以才有才舉心念，即便圓成之修。因為有上文修性一合之義，方有感應相交之道。因為有感應不無之義，所以才有唸佛人功不唐捐之效。二結歸之勢，功不虛棄之效，是因為有感應相交之道。感應相交之道，是因為有舉念圓成之修。舉念圓成之修，是因為有未舉念時，早已成就之理。
接下來是六門，闡明能生因果二者。前三門從『因』的角度論述妙用，后三門從『果』的角度論述妙用。前三門從『因』的角度論述妙用又分為三部分。第一部分闡明全理起事，第二部分闡明事事無礙，第三部分闡明三觀圓融。現在闡述前兩部分，首先是標示。
『五法界爲念門』。
『法界』，是從『性』的角度來說；『爲念』，是從『修』的角度來說。現在將二者合起來說，所以說『法界爲念』，就是全性而起修。
接下來是解釋，首先是引用偈語來確立宗旨。
『法界圓融體，作我一念心。』
【English Translation】 English version: 'My nature is already fully endowed.' The next two lines, 'cultivation perfects nature,' refer to the wonderful function of arising cultivation from the entirety of one's nature. Regardless of how long one has cultivated, even if one only utters the Buddha's name once, one can be reborn in the Pure Land. The third two lines explain that the union of cultivation and nature leads to the accomplishment of responsive interactions. The responsive interaction here is different from that in the Contemplation Sutra (Guan Wuliangshou Jing). The Contemplation Sutra elucidates contemplation, with the realm experiencing sixteen contemplations, and cultivation involving contemplation practice, resemblance, and partial realization. Here, it elucidates the subtlety of ultimate truth, that even if the appearance of a fiery chariot manifests, a single thought of repentance, or ten thoughts of accomplishment, will allow one to be received by the Buddha and reborn in the Pure Land, thereby establishing the interaction of the Way through responsive connection. The so-called 'Way connection' is like a magnet attracting a needle, there is a Way of natural connection, unexpectedly and naturally so. The last two lines explain that as long as ordinary beings deeply believe in the Buddha and vow to be reborn in the Pure Land, their merit will not be in vain. These eight lines of scripture have a threefold momentum of progressive arising and concluding return. The momentum of arising is that because there is the principle of already being accomplished even before a thought arises, there is the cultivation of immediately perfecting upon the arising of a single thought. Because there is the meaning of the union of cultivation and nature mentioned above, there is the Way of responsive interaction. Because there is the meaning of responsive interaction not being absent, there is the effect of the merit of those who recite the Buddha's name not being in vain. The momentum of concluding return is that the effect of merit not being in vain is because there is the Way of responsive interaction. The Way of responsive interaction is because there is the cultivation of perfecting upon the arising of a single thought. The cultivation of perfecting upon the arising of a single thought is because there is the principle of already being accomplished even before a thought arises.
Next are the six gates, elucidating the two aspects of cause and effect that can arise. The first three gates discuss the wondrous function from the perspective of 'cause,' and the last three gates discuss the wondrous function from the perspective of 'effect.' The first three gates discussing the wondrous function from the perspective of 'cause' are further divided into three parts. The first part elucidates the arising of phenomena from the entirety of principle, the second part elucidates the unobstructedness of phenomena, and the third part elucidates the perfect fusion of the three contemplations. Now, we will elucidate the first two parts, beginning with the indication.
'The gate of the five Dharmadhātus as thought.'
'Dharmadhātu (法界)' is spoken of from the perspective of 'nature'; 'as thought' is spoken of from the perspective of 'cultivation.' Now, combining the two, it is said 'the Dharmadhātu as thought,' which is the arising of cultivation from the entirety of one's nature.
Next is the explanation, first citing a verse to establish the principle.
'The Dharmadhātu's (法界) perfect and all-embracing essence, is made my single thought.'
故我念佛心。全體是法界。
初二句。明全性以起修。次二句。明全修而在性。謂全法界。圓融之性體。作我一念之用修。故全一念之用修。當體是圓融法界之性體也。
△次依宗釋義二。初通明理事。二釋成此宗。初中三。初明事中諸念。
論曰。行者稱佛名時。作佛觀時。作主伴依正余觀時。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。
此歷明諸念。其中有事修。有理觀有事理兼修。有順修逆修。約相雖有差殊。約性元歸不二。稱佛名時者。如觀經下品下生中雲。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。經歷多劫。受苦無窮。如此愚人。臨命終時。遇善知識。種種安慰。為說妙法。教令唸佛。彼人苦逼。不遑唸佛。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。稱南無阿彌陀佛名故。于唸唸中。除八十億劫生死之罪。命終之時。見金蓮華。猶如日輪。往其人前如一念頃。即得往生極樂世界。于蓮華中。滿十二大劫。蓮華方開。觀世音大勢至以大悲音聲。為其廣說諸法實相。除滅罪法。聞已歡喜。應時即發菩提之心。是名下品下生者。是名下輩生想。名第十六觀。
△次明事全是理。
【現代漢語翻譯】 現代漢語譯本 『故我念佛心，全體是法界。』
前兩句說明完全依仗自性而開始修行，后兩句說明完全的修行又迴歸于自性。意思是說，整個法界圓融的自性本體，成為我一念修行的作用。所以，整個一念修行的作用，當體就是圓融法界的自性本體。
△下面依據宗旨解釋含義，分為兩部分。首先總的說明理和事，然後解釋成就這個宗派。首先總的說明理和事，分為三部分。首先說明事中的各種念頭。
論中說：『修行者稱念佛名時，作佛觀想時，作主伴依正等觀想時，修三種清凈行業時，一心不亂時，散亂心稱名時，乃至見到如恒河沙一樣多的見思煩惱。』
這裡歷數說明各種念頭，其中有事修，有理觀，有事理兼修，有順修，有逆修。從現象上看雖然有差別，從自性上看原本歸於不二。『稱佛名時』，例如《觀經》下品下生中說：『或者有眾生造作不善的業，五逆十惡，具足各種不善。這樣的愚人，因為惡業的緣故，應當墮入惡道，經歷多個劫數，遭受無盡的痛苦。這樣的愚人，臨命終時，遇到善知識（kalyāṇa-mitra，指引正道的朋友），種種安慰，為他說微妙的佛法，教他念佛。這個人被痛苦逼迫，沒有空閑唸佛。善友告訴他說，你如果不能念彼佛，應當稱念南無阿彌陀佛（Namo Amitābha）的名號。』這樣至誠用心，使聲音不間斷，具足十念，稱念南無阿彌陀佛的名號的緣故，在念念之中，消除八十億劫生死之罪。命終的時候，見到金蓮花，猶如日輪，來到這個人面前，如一念頃，就能夠往生極樂世界。在蓮花中，滿了十二大劫，蓮花才開放。觀世音（Avalokiteśvara）、大勢至（Mahāsthāmaprāpta）以大悲的聲音，為他廣說諸法實相，消除罪業的佛法。聽了之後歡喜，應時就發起菩提之心（bodhicitta，覺悟之心）。這叫做下品下生者，叫做下輩生想，叫做第十六觀。
△下面說明事就是理。
【English Translation】 English version 『Therefore, my mind of mindfulness of the Buddha is entirely the Dharmadhātu (法界, the realm of Dharma).』
The first two lines explain that one begins cultivation entirely relying on one's own nature, and the next two lines explain that complete cultivation returns to one's own nature. It means that the entire, perfectly integrated nature of the Dharmadhātu becomes the function of my one thought of cultivation. Therefore, the entire function of one thought of cultivation is, in its very essence, the perfectly integrated nature of the Dharmadhātu.
△ Next, according to the doctrine, the meaning is explained in two parts. First, the principle and phenomena are generally explained, and then the establishment of this school is explained. The general explanation of principle and phenomena is divided into three parts. First, the various thoughts in phenomena are explained.
The treatise says: 『When a practitioner recites the Buddha's name, when contemplating the Buddha, when contemplating the main and accompanying retinue and the environment, when cultivating the three pure karmas, when single-mindedly without confusion, when reciting the name with a scattered mind, and even seeing afflictions of views and thoughts as numerous as the sands of the Ganges.』
Here, various thoughts are enumerated, including practice in phenomena, contemplation of principle, combined practice of principle and phenomena, cultivation in accordance with the truth, and cultivation against the current. Although there are differences in appearance, in essence, they originally return to non-duality. 『When reciting the Buddha's name,』 for example, the Lower Grade, Lower Birth in the Contemplation Sutra says: 『Or there are sentient beings who commit unwholesome karma, the five rebellious acts and the ten evil deeds, fully possessing all kinds of unwholesomeness. Such foolish people, because of their evil karma, should fall into evil realms, experiencing countless kalpas and suffering endlessly. Such foolish people, when approaching the end of their lives, encounter a good advisor (kalyāṇa-mitra, a friend who guides one to the right path), who comforts them in various ways, speaks the wonderful Dharma for them, and teaches them to be mindful of the Buddha. These people are oppressed by suffering and have no time to be mindful of the Buddha. The good friend tells them, 'If you cannot be mindful of that Buddha, you should recite the name of Namo Amitābha (南無阿彌陀佛).' In this way, with utmost sincerity, keep the voice uninterrupted, complete ten recitations, and by reciting the name of Namo Amitābha, in each thought, eliminate the sins of eighty billion kalpas of birth and death. At the time of death, they see a golden lotus flower, like the sun, coming before them, and in an instant, they can be reborn in the Land of Ultimate Bliss. In the lotus flower, after twelve great kalpas, the lotus flower opens. Avalokiteśvara (觀世音) and Mahāsthāmaprāpta (大勢至), with voices of great compassion, extensively explain to them the true nature of all dharmas, the Buddha-dharma that eliminates sins. After hearing this, they rejoice and immediately generate the bodhicitta (菩提之心, the mind of enlightenment). This is called the Lower Grade, Lower Birth, called the thought of birth in the lower grade, called the Sixteenth Contemplation.』
△ Next, it explains that phenomena are principle.
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。皆全真如不變之理。以爲念佛等逆順隨緣之事。故全逆順隨緣之事。即是真如不變之理。
△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。
妙宗鈔。釋大師疏此經心觀為宗。實相為體。竟復示之以圓頓宗旨云。又復應知法界圓融不思議體。作我一念之心。亦復舉體作生作佛。作依作正。作根作塵。一心一塵至一極微。無非法界全體而作。既一一法。全法界作。故趣舉一法。即是圓融法界全分。既全法界。有何一物不具諸法。此是法智大師深悟圓乘之大宗旨。若非吾祖幽溪大師。以不變隨緣。隨緣不變之旨。而闡明之。則法智大師此旨。不易知也。是祖祖之心宗。天臺之妙旨。讀是論者。請事此語。其不然者。則孤吾祖與法智大師之心也。
△次釋成此宗五。初舉劣況勝。
若然者。余心尚是。況唸佛心乎。
若然者。承上之辭。若以性而觀之。則余心非劣。唸佛非勝。平等不二。今以相而觀之。故以余心之劣。而況唸佛之勝。余心逆修。見思浩浩。尚即法界。況復順修唸佛。般若明明。非法界乎。
△次指示即理。
【現代漢語翻譯】 現代漢語譯本 凡此有心（指一切有情眾生的心念）。皆由真如（Tathata，事物的真實本性）不變隨緣而作。全體即是法界（Dharmadhatu，宇宙萬法的總稱）。
凡此有心者。是承接前面的各種念頭。都是完全以真如不變的道理，作爲念佛等逆順隨緣之事。所以全部逆順隨緣之事，就是真如不變的道理。
△三、證明全體理論與事相相符。
所以法智大師（Fa-chih，天臺宗的一位重要祖師）說：『法界圓融不可思議的本體，作為我一念之心，也是整個本體，作眾生作佛，作依報作正報。』
妙宗鈔（Miao-tsung chao，天臺宗的重要著作）解釋法智大師的疏文，認為此經以心觀為宗，實相為體，最終又用圓頓的宗旨來開示：『又應當知道，法界圓融不可思議的本體，作為我一念之心，也是整個本體作眾生作佛，作依報作正報，作根作塵。一心一塵乃至一個極微小的東西，沒有不是法界全體而作的。既然每一法，都是全法界所作，所以隨便舉出一個法，就是圓融法界的全部分。既然是全法界，有什麼一物不具備諸法呢？』這是法智大師深刻領悟圓乘（天臺宗的最高教義）的大宗旨。如果不是吾祖幽溪大師（Youxi，明末天臺宗的復興者），用不變隨緣、隨緣不變的宗旨來闡明它，那麼法智大師的這個宗旨，就不容易理解了。這是祖祖相傳的心宗，天臺宗的精妙旨意。讀這部論著的人，請注意這句話。不然的話，就辜負了吾祖與法智大師的心意了。
△其次解釋成就此宗的五個方面，首先舉出低劣的情況來比況殊勝的情況。
如果這樣的話，其餘的心念尚且是這樣，何況唸佛的心呢？
如果這樣的話，是承接上文所說。如果從性（本性）的角度來看，那麼其餘的心念並非低劣，唸佛也並非殊勝，平等不二。現在從相（現象）的角度來看，所以用其餘心念的低劣，來比況唸佛的殊勝。其餘的心念是逆修，見思煩惱浩如煙海，尚且就是法界，何況順修唸佛，般若智慧明明朗朗，不是法界嗎？
△其次指示即理（當下就是真理）。
【English Translation】 English version All these minds (referring to the thoughts of all sentient beings) are produced by the True Thusness (Tathata, the true nature of things) remaining unchanged while adapting to conditions. The entirety is the Dharmadhatu (the totality of all phenomena in the universe).
『All these minds』 refers to the preceding thoughts. All of them take the unchanging principle of True Thusness as the basis for the activities of reciting the Buddha's name, whether in accordance with or against the flow of conditions. Therefore, all activities in accordance with or against the flow of conditions are the unchanging principle of True Thusness.
△3. Proving that the complete theory aligns with phenomena.
Therefore, Great Master Fa-chih (Fa-chih, an important patriarch of the Tiantai school) said: 『The inconceivable essence of the Dharmadhatu, perfectly interpenetrating, acts as my one thought, and also the entire essence acts as sentient beings, acts as Buddhas, acts as dependent rewards, acts as proper rewards.』
The 『Miao-tsung chao』 (Miao-tsung chao, an important work of the Tiantai school) explains Great Master Fa-chih's commentary, considering this sutra to take contemplation of the mind as its doctrine and the true nature as its essence, and ultimately reveals it with the perfect and sudden teaching: 『Furthermore, it should be known that the inconceivable essence of the Dharmadhatu, perfectly interpenetrating, acts as my one thought, and also the entire essence acts as sentient beings, acts as Buddhas, acts as dependent rewards, acts as proper rewards, acts as roots, acts as dust. One thought, one dust, even one extremely small particle, none is not made by the entire Dharmadhatu. Since each and every dharma is made by the entire Dharmadhatu, therefore, taking up one dharma is the entire share of the perfectly interpenetrating Dharmadhatu. Since it is the entire Dharmadhatu, what thing does not possess all dharmas?』 This is the great principle of Great Master Fa-chih's profound understanding of the perfect vehicle (the highest teaching of the Tiantai school). If it were not for our ancestor, Great Master Youxi (Youxi, the reviver of the Tiantai school in the late Ming Dynasty), elucidating it with the principle of remaining unchanged while adapting to conditions, and adapting to conditions while remaining unchanged, then this principle of Great Master Fa-chih would not be easy to understand. This is the mind-doctrine transmitted from ancestor to ancestor, the subtle meaning of the Tiantai school. Those who read this treatise, please pay attention to this statement. Otherwise, you will fail to live up to the intentions of our ancestor and Great Master Fa-chih.
△Next, explaining the five aspects of accomplishing this doctrine, first citing inferior situations to compare with superior situations.
If that is the case, other thoughts are still like this, how much more so is the mind of reciting the Buddha's name?
『If that is the case』 is a continuation of what was said above. If viewed from the perspective of nature (essence), then other thoughts are not inferior, and reciting the Buddha's name is not superior, equal and non-dual. Now, viewed from the perspective of phenomena (appearance), therefore, the inferiority of other thoughts is used to compare with the superiority of reciting the Buddha's name. Other thoughts are reverse cultivation, with afflictions of views and thoughts vast as the sea, yet they are still the Dharmadhatu. How much more so is reciting the Buddha's name in accordance with the flow, with prajna wisdom clear and bright, is it not the Dharmadhatu?
△Next, indicating that it is immediately the principle (the present moment is the truth).
是故行者唸佛之時。此心便是圓融清凈寶覺。
唸佛之時。心是寶覺者。妙宗所謂以我具佛之心。觀彼即心之佛。佛既即心。有何一念非圓融寶覺乎。此乃約性。法爾如斯。
△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。
此中功能。須約兩意通之。其義方顯。先約修成以彰其義。次約性具以顯其功。先約修成以彰其義者。有次第圓融二義。次第義者。要以空觀觀佛應身。伏見思方生同居凈土。空觀破見思。方生方便凈土。假觀觀佛報身。破盡塵沙。中觀觀佛法身。分破無明。方生實報凈土。亦是下品寂光。中觀觀佛法身。破盡無明。方生究竟寂光凈土。此約次第說也。若圓融者。三觀一心中修。三身一心中念。三惑一心中破。四土一時而生。所謂舉一即三。言三即一也。次約性具以顯其功者。又有橫豎二義。橫則單約性具。如觀一念心。具足十界。則本具六凡。是念佛應身。生同居凈土。又本具二乘。是念佛應身。生方便凈土。本具菩薩佛界。是念佛報法二身。生實報寂光二種凈土。豎則約觀性具十界。是念佛應身。生同居凈土。觀性量是念佛報身。生方便凈土。觀性體。是念佛法身。生實報寂光二種凈土。如是則己他之三身四土。皆我性具。即性體
【現代漢語翻譯】 現代漢語譯本：因此，修行者在念佛的時候，這個心就是圓融清凈的寶覺（指覺悟的智慧）。
唸佛的時候，心就是寶覺，妙宗（指天臺宗）所說的是用我本具的佛心，觀想那即是心的佛。佛既然就是心，那麼哪一個念頭不是圓融寶覺呢？這是從本性上來說，本來就是如此。
△三、闡述唸佛的功能。
用這種妙心念彼阿彌陀佛（Amitabha，無量光），那麼阿彌陀佛的三身（法身、報身、應身），哪一身沒有唸到？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？
這裡的功能，必須從兩方面來理解，它的意義才能夠顯現。首先從修成方面來彰顯它的意義，其次從本性具足方面來顯現它的功用。先從修成方面來彰顯它的意義，有次第和圓融兩種意義。次第的意義是，要用空觀觀想佛的應身，降伏見惑和思惑，才能往生凡聖同居凈土。用空觀破除見惑和思惑，才能往生方便有餘凈土。用假觀觀想佛的報身，破除一切塵沙惑。用中觀觀想佛的法身，分破無明惑，才能往生實報莊嚴凈土，也就是下品的常寂光土。用中觀觀想佛的法身，破盡無明惑，才能往生究竟的常寂光凈土。這是從次第上來說的。如果是圓融的，那麼空觀、假觀、中觀在一心中修，應身、報身、法身在一心中念，見惑、思惑、塵沙惑、無明惑在一心中破，四土一時往生。這就是所謂的舉一即三，說三即一。其次從本性具足方面來顯現它的功用，又有橫和豎兩種意義。橫向來說，只是從本性具足來說，比如觀想一念心，具足十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛），那麼本具六凡法界，就是念佛的應身，往生凡聖同居凈土。又本具二乘法界，就是念佛的應身，往生方便有餘凈土。本具菩薩和佛法界，就是念佛的報身和法身，往生實報莊嚴土和常寂光土這兩種凈土。縱向來說，就是觀想本性具足的十法界，是念佛的應身，往生凡聖同居凈土。觀想本性的量，是念佛的報身，往生方便有餘凈土。觀想本性的體，是念佛的法身，往生實報莊嚴土和常寂光土這兩種凈土。這樣，自己和他方的三身四土，都是我本性具足的，就是本性的體。
【English Translation】 English version: Therefore, when a practitioner is mindful of the Buddha, this mind is the perfectly integrated, pure, and precious awareness (referring to the wisdom of enlightenment).
When mindful of the Buddha, the mind is precious awareness. The Wonderful School (referring to the Tiantai School) says that with my mind that inherently possesses Buddhahood, I contemplate the Buddha who is identical to the mind. Since the Buddha is identical to the mind, how can any thought not be perfectly integrated and precious awareness? This is speaking from the perspective of inherent nature; it is naturally so.
△3. Explaining the function of mindfulness of the Buddha.
Using this wonderful mind to be mindful of Amitabha (Amitabha, immeasurable light), then which of Amitabha's three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) is not being mindful of? Seeking rebirth in his four lands (Eternal Tranquility Land, Land of Actual Reward, Land of Expedient Abode, Land of Co-dwelling of Saints and Mortals), which land cannot be reborn in?
The function here must be understood from two perspectives for its meaning to become clear. First, manifest its meaning from the perspective of cultivation and accomplishment; second, reveal its function from the perspective of inherent completeness. First, manifesting its meaning from the perspective of cultivation and accomplishment has two meanings: sequential and perfectly integrated. The sequential meaning is that one must use the contemplation of emptiness to contemplate the Buddha's Nirmanakaya, subdue the delusions of views and thoughts, and then be reborn in the Land of Co-dwelling of Saints and Mortals. Using the contemplation of emptiness to break through the delusions of views and thoughts, one can be reborn in the Land of Expedient Abode. Using the contemplation of provisional existence to contemplate the Buddha's Sambhogakaya, one can break through all delusions like dust and sand. Using the contemplation of the middle way to contemplate the Buddha's Dharmakaya, one can partially break through ignorance and then be reborn in the Land of Actual Reward, which is also the lower grade of the Eternal Tranquility Land. Using the contemplation of the middle way to contemplate the Buddha's Dharmakaya, one can completely break through ignorance and then be reborn in the ultimate Eternal Tranquility Land. This is speaking from the perspective of sequence. If it is perfectly integrated, then the contemplation of emptiness, provisional existence, and the middle way are cultivated in one mind; the Nirmanakaya, Sambhogakaya, and Dharmakaya are contemplated in one mind; the delusions of views, thoughts, dust and sand, and ignorance are broken through in one mind; and the four lands are attained simultaneously. This is what is meant by 'one implies three, and three implies one.' Second, revealing its function from the perspective of inherent completeness has two meanings: horizontal and vertical. Horizontally, it is only speaking from the perspective of inherent completeness. For example, contemplating one thought-moment, it fully possesses the ten realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas). Then, inherently possessing the six realms of ordinary beings is being mindful of the Buddha's Nirmanakaya, and one is reborn in the Land of Co-dwelling of Saints and Mortals. Also, inherently possessing the two vehicles is being mindful of the Buddha's Nirmanakaya, and one is reborn in the Land of Expedient Abode. Inherently possessing the realms of bodhisattvas and Buddhas is being mindful of the Buddha's Sambhogakaya and Dharmakaya, and one is reborn in the Land of Actual Reward and the Eternal Tranquility Land. Vertically, it is contemplating the ten realms that are inherently complete in nature, which is being mindful of the Buddha's Nirmanakaya, and one is reborn in the Land of Co-dwelling of Saints and Mortals. Contemplating the measure of inherent nature is being mindful of the Buddha's Sambhogakaya, and one is reborn in the Land of Expedient Abode. Contemplating the substance of inherent nature is being mindful of the Buddha's Dharmakaya, and one is reborn in the Land of Actual Reward and the Eternal Tranquility Land. In this way, the three bodies and four lands of oneself and others are all inherently possessed by my nature, which is the substance of inherent nature.
性量。無不具足。能以此妙心全性起修。則何身而不念。何土而不生乎。又復應知。非曰能以三觀觀之。方契三身。無有三觀。迥然不是。雖然即是。不知成迷。圓人妙觀。全在了達。故凡有觀行。悉稱無作。
△四約位釋妨。
但隨功行淺深。品位高下耳。
上文所說。全約理即。若不約后之五即。判其地位。則令學者有增上慢之失。故寄釋學者之疑雲。若三身四土。本來具足。則佛不必念。觀不必修。故釋之曰。理雖具足。柰惑有淺深。位有高下。豈得一向不尚修耶。
△五問答決疑。
問。余心是法界。何必唸佛。答。余心是而逆。唸佛是而順。以順翻逆。故須唸佛。非法界有異也。
舊本脫此一科。今依別本補出 。
△次一門明事事無礙二。初標。
六境觀相吞門。
境為所觀。觀為能觀。二字法門。攝行門盡。如佛說觀無量壽佛經。觀之一字為能觀觀。無量壽佛為所觀境。經明十六觀。觀觀如此。至於楞嚴二十五門。圓覺二十五輪。莫非境之與觀。是則外境觀而別事他修。如烝砂作飯。縱經塵劫。止名熱砂。終不是飯。
△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。
十六觀者。初依報有
【現代漢語翻譯】 現代漢語譯本 性量（自性的體性和功用）。沒有不完全具備的。能夠用這微妙的心，完全依自性而起修，那麼什麼身不憶念佛，什麼凈土不往生呢？又應當知道，不是說能夠用三觀（空觀、假觀、中觀）來觀照，才契合三身（法身、報身、應身）。沒有三觀，就完全不對。雖然本來就是，但不知曉就會成為迷惑。圓人的微妙觀照，完全在於了達。所以凡是有觀行，都稱為無作（不假造作，任運自然）。 △四、約位釋妨（從果位的角度解釋疑惑）。 只是隨著功行的深淺，品位有高低罷了。 上面所說的，完全是就理即（理上本具的佛性）而言。如果不根據後面的五即（理即、名字即、觀行即、相似即、分證即、究竟即）來判別他的地位，就會使學習的人產生增上慢的過失。所以藉此來解釋學習者的疑問說，如果三身四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）本來就具足，那麼佛就不必憶念，觀就不必修了。所以解釋說，理雖然具足，但是惑有深淺，位有高下，怎麼可以一概不注重修行呢？ △五、問答決疑。 問：我的心就是法界，何必唸佛？答：我的心是『是』而『逆』，唸佛是『是』而『順』。用順來翻轉逆，所以需要念佛，並非法界有什麼不同。 舊本脫漏了這一科，現在根據別的版本補上。 △其次，一門闡明事事無礙二，初標。 六境觀相吞門。 境是所觀的對象，觀是能觀的智慧。這兩個字是法門，涵蓋了所有的修行。如佛說《觀無量壽佛經》，『觀』這個字是能觀的智慧，『無量壽佛』是所觀的境界。經中闡明十六觀。觀觀如此。至於《楞嚴經》的二十五門，《圓覺經》的二十五輪，沒有不是境與觀的。這樣看來，如果外境觀而別事他修，就像蒸沙子做飯，縱然經過無數劫，也只是叫做熱沙，終究不是飯。 △其次，解釋二，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（帝釋天宮的寶網）。 十六觀，首先依據依報（眾生所居住的環境）有
【English Translation】 English version 'Nature and Quantity' (the inherent substance and function of self-nature). Nothing is not fully possessed. If one can use this wonderful mind to fully cultivate based on self-nature, then what body would not remember the Buddha, and what Pure Land would one not be reborn in? Furthermore, it should be known that it is not that only by using the Three Contemplations (emptiness, provisional existence, and the middle way) to contemplate can one be in accord with the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). Without the Three Contemplations, it is completely wrong. Although it is inherently so, not knowing it leads to delusion. The wonderful contemplation of a perfect person lies entirely in understanding. Therefore, all contemplations are called 'non-doing' (effortless and natural). △4. Explaining Doubts Based on Position. It is only that the level of attainment varies with the depth of practice. What was said above is entirely based on 'Principle Identity' (Buddha-nature inherent in principle). If one does not judge its position based on the subsequent Five Identities (Principle Identity, Name Identity, Practice Identity, Similar Identity, Partial Realization Identity, Ultimate Identity), it will cause learners to have the fault of increased arrogance. Therefore, it is used to explain the learner's doubts, saying, 'If the Three Bodies and Four Lands (Eternal Stillness Light Land, Real Reward Adornment Land, Expedient Remaining Land, Common Dwelling Land of Saints and Ordinary Beings) are inherently complete, then there is no need to remember the Buddha, and there is no need to cultivate contemplation.' Therefore, it is explained that although the principle is complete, delusions have depth, and positions have levels. How can one not pay attention to cultivation at all? △5. Question and Answer to Resolve Doubts. Question: 'My mind is the Dharmadhatu (the realm of reality), why is it necessary to recite the Buddha's name?' Answer: 'My mind is 'is' but 'against', reciting the Buddha's name is 'is' but 'in accordance'. Using accordance to reverse against, therefore it is necessary to recite the Buddha's name, it is not that the Dharmadhatu is different.' The old version omitted this section, now it is supplemented according to another version. △Next, one section clarifies the unobstructedness of all phenomena, in two parts. First, the heading. The Gate of Mutual Absorption of the Six Objects of Contemplation. 'Object' is what is contemplated, 'Contemplation' is the wisdom that contemplates. These two words are the Dharma gate, encompassing all practices. As the Buddha said in the 'Contemplation Sutra of Immeasurable Life Buddha', the word 'Contemplation' is the wisdom that contemplates, and 'Immeasurable Life Buddha' is the object of contemplation. The sutra clarifies the Sixteen Contemplations. Contemplation after contemplation is like this. As for the Twenty-Five Gates of the 'Surangama Sutra' and the Twenty-Five Wheels of the 'Perfect Enlightenment Sutra', none are not object and contemplation. In this view, if one contemplates external objects but separately cultivates other things, it is like steaming sand to make rice. Even after countless kalpas, it is only called hot sand, and it is ultimately not rice. △Next, explanation in two parts. First, stating the verse to establish the principle. 'Sixteen Contemplations and other objects, two kinds of contemplation, principle and phenomena, mutually absorb each other, like Indra's net (the jeweled net in Indra's palace).' The Sixteen Contemplations, first based on the dependent environment (the environment in which sentient beings live) there is
六。一日。二水。三地。四樹。五池。六總。二正報有七。七華座。八像。九佛身。十觀音。十一勢至。十二普。十三雜。十四十五十六三輩往生。事理二觀者。但觀十六境為事。以三觀觀十六境為理。相吞之義。具在下文。
△次依宗釋義二。初先明偈意。二釋成此宗。初中二。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。杜順和尚華嚴法界觀云。法界者。一切眾生。身心之本體也。法者軌則也。界有性分二義。若約事說界。即是分義。謂隨事分別故也。若約理說界。即是性義。謂諸法性不能變易故也。以此性分互相交絡。則成理事無礙法界。以理融事。一一融通。則成事事無礙法界也。一事法界。謂諸眾生色心等法。一一差別。各有分齊。故名事法界。分齊者。限量也。二理法界。謂眾生色心等法。雖有差別。而同一體。故名理法界。三理事無礙法界。謂理由事顯。事攬理成。理事互融。故名理事無礙法界。四事事無礙法界。謂一切分齊事法。稱性融通。一多相即。大小互融。重重無盡。故名事事無礙法界。今境觀相吞。同彼第四。仍論性具稍異於彼。
△次出無礙之本。二初旁引。
事事所以無礙者。所謂有本者如是也。
【現代漢語翻譯】 六、一日（指太陽）。二水（指水）。三地（指土地）。四樹（指樹木）。五池（指池塘）。六總（指總相）。二正報有七（指兩種正報共有七種）。七華座（指蓮花寶座）。八像（指佛像）。九佛身（指佛的法身）。十觀音（指觀世音菩薩）。十一勢至（指大勢至菩薩）。十二普（指普賢菩薩）。十三雜（指其他菩薩）。十四十五十六三輩往生（指上品、中品、下品三種往生）。事理二觀者（指從事相和理體兩個方面進行觀想）。但觀十六境為事（指僅僅觀想十六種境界是事觀）。以三觀觀十六境為理（指用空觀、假觀、中觀三種智慧來觀想十六種境界是理觀）。相吞之義（指相互融合的含義）。具在下文（詳細內容在下文）。
△次依宗釋義二（接下來根據宗義解釋）。初先明偈意（首先闡明偈頌的含義）。二釋成此宗（其次解釋成就此宗）。初中二（第一部分分為兩點）。初牒三句以立理本（首先引用三句經文來確立理論基礎）。二初出相吞之由（其次說明相互融合的原因）。
論曰（論中說）。境觀相吞者（境界和觀想相互融合），正由事事無礙也（正是因為一切事物之間沒有障礙）。
事事無礙者（所謂一切事物之間沒有障礙），杜順和尚華嚴法界觀云（杜順和尚的《華嚴法界觀》中說）。法界者（法界），一切眾生，身心之本體也（是一切眾生身心的本體）。法者軌則也（法是軌則）。界有性分二義（界有體性和作用兩種含義）。若約事說界（如果從事相上說界），即是分義（就是分別的含義），謂隨事分別故也（因為隨著事物而分別）。若約理說界（如果從理體上說界），即是性義（就是體性的含義），謂諸法性不能變易故也（因為諸法的體性不能改變）。以此性分互相交絡（用這種體性和作用互相交織），則成理事無礙法界（就成就了理事無礙的法界）。以理融事（用理來融攝事），一一融通（一一融會貫通），則成事事無礙法界也（就成就了事事無礙的法界）。一事法界（一、事法界），謂諸眾生色心等法（指眾生的色身和心識等法），一一差別（一一差別），各有分齊（各有界限），故名事法界（所以叫做事法界）。分齊者（所謂界限），也（就是）。二理法界（二、理法界），謂眾生色心等法（指眾生的色身和心識等法），雖有差別（雖然有差別），而同一體（卻同一體性），故名理法界（所以叫做理法界）。三理事無礙法界（三、理事無礙法界），謂理由事顯（指理通過事來顯現），事攬理成（事依靠理而成就），理事互融（理和事互相融合），故名理事無礙法界（所以叫做理事無礙法界）。四事事無礙法界（四、事事無礙法界），謂一切分齊事法（指一切有界限的事法），稱性融通（符合體性而融通），一多相即（一和多相互即），大小互融（大和小互相融合），重重無盡（重重無盡），故名事事無礙法界（所以叫做事事無礙法界）。今境觀相吞（現在所說的境界和觀想相互融合），同彼第四（和其中的第四種相同）。仍論性具稍異於彼（但關於體性具足的說法稍有不同）。
△次出無礙之本（接下來闡述無礙的根本）。二初旁引（首先引用其他說法）。
事事所以無礙者（一切事物之所以沒有障礙），所謂有本者如是也（是因為有根本的緣故）。
【English Translation】 Six. One day (referring to the sun). Two waters (referring to water). Three lands (referring to earth). Four trees (referring to trees). Five ponds (referring to ponds). Six aggregates (referring to the totality). Two principal retributions have seven (referring to the two types of principal retributions having seven aspects in total). Seven lotus seats (referring to lotus thrones). Eight images (referring to Buddha images). Nine Buddha bodies (referring to the Dharmakaya of the Buddha). Ten Avalokiteśvara (referring to Avalokiteśvara Bodhisattva). Eleven Mahāsthāmaprāpta (referring to Mahāsthāmaprāpta Bodhisattva). Twelve Samantabhadra (referring to Samantabhadra Bodhisattva). Thirteen miscellaneous (referring to other Bodhisattvas). Fourteen, fifteen, and sixteen, the three grades of rebirth (referring to the upper, middle, and lower grades of rebirth). The two contemplations of phenomena and principle (referring to contemplating from the aspects of phenomena and principle). Merely contemplating the sixteen realms is the contemplation of phenomena. Contemplating the sixteen realms with the three contemplations is the contemplation of principle. The meaning of mutual absorption is detailed in the following text.
△ Next, according to the doctrine, explain the meaning in two parts. First, clarify the meaning of the verses. Second, explain the establishment of this doctrine. The first part has two points. First, cite three sentences to establish the basis of principle. Second, first explain the reason for mutual absorption.
The treatise says: 'The mutual absorption of realms and contemplation is precisely because of the unobstructedness of all phenomena.'
The unobstructedness of all phenomena: The Venerable Dushun's 'Huayan Dharma Realm Contemplation' says: 'The Dharma Realm is the very substance of the body and mind of all sentient beings. Dharma is a rule. Realm has two meanings: nature and function. If we speak of realm in terms of phenomena, it is the meaning of division, because it distinguishes according to phenomena. If we speak of realm in terms of principle, it is the meaning of nature, because the nature of all dharmas cannot be changed. With this nature and function intertwined, the Dharma Realm of unobstructedness between principle and phenomena is formed. When principle merges with phenomena, and each merges and interpenetrates, the Dharma Realm of unobstructedness among all phenomena is formed. First, the Dharma Realm of phenomena refers to the dharmas of sentient beings' form and mind, which are distinct from each other and have their own boundaries, hence the name Dharma Realm of phenomena. Boundaries are **. Second, the Dharma Realm of principle refers to the dharmas of sentient beings' form and mind, which, although different, share the same essence, hence the name Dharma Realm of principle. Third, the Dharma Realm of unobstructedness between principle and phenomena refers to principle manifesting through phenomena, and phenomena being accomplished by principle. Principle and phenomena merge with each other, hence the name Dharma Realm of unobstructedness between principle and phenomena. Fourth, the Dharma Realm of unobstructedness among all phenomena refers to all phenomena with boundaries, interpenetrating in accordance with their nature. One and many are identical, large and small merge with each other, endlessly and repeatedly, hence the name Dharma Realm of unobstructedness among all phenomena.' The mutual absorption of realms and contemplation now is the same as the fourth one. However, the discussion of inherent nature is slightly different from that.
△ Next, explain the root of unobstructedness. Two parts: First, a side reference.
The reason why all phenomena are unobstructed is because they have a root.
有本如是。文出孟子。彼云原泉混混。不捨晝夜。盈科而後進。放乎四海。有本者如是。今借泉源為水之本。以喻事事無礙。本於法界圓融。
△次正釋。
蓋由法界圓融不思議體。作我一念之心。亦復舉體作生作佛。作依作正。既皆全體而作。有何一法不即法界。故曰一塵法界不小。剎海法界不大。多亦法界。少亦法界。
法界圓融不思議體者。性具即性體性量真如不變之體也。作我一念之心等者。隨緣之用也。舉體者。全真如不變之體。以造隨緣種種之用也。既皆全體而作。即有本者如是也。有何一法不即法界。正明相吞之相也。云何相吞。秪由一塵法界不小。剎海法界不大。多亦法界。少亦法界也。下以因陀羅網釋出。其義逾明。
△次釋諸句正明相吞三。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。
十六境觀。從末而言。無非法界。自本而說。本非末不彰。末非本不妙。本末相依。方成妙觀。
△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。
如帝釋宮下。先舉譬本。雖彼此下。次出譬相。各是一珠。喻十六諸境事理二觀。影入眾珠。喻真如
法界境觀相吞。雖彼此各是一珠。而影入眾珠喻所具三千之法。在一性中。而派之常合。雖影入眾珠。而東西照用有別。喻百界之理。在一念中而會之彌分。
△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。理能包事。是為以境吞觀。若觀若境。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。
初以境為事。觀為理。次以觀為事。境為理者。此約具造二說。方盡其旨。一約具說者。如一念中具足三千。則一念無差者為理。三千差別者為事。次約造說者。如一念乃根塵相對。方能現起。乃屬於事。三千性具。乃屬於理。又此三千彼彼互具。以能具者為理。所具者為事。余法亦然。又以性具為事。以即性體性量為理。三不相雜。故各各皆為理事。是則理則俱理。事則俱事。今事理各分而互說者。乃約當情以分主賓故也。如以境為事則為賓。以觀為理則為主。主能攝賓。賓來歸主。故理能包事是為以觀吞境。余法亦然。是則境之與觀。一一可以互為賓主。一為事。余為理亦如是說。乃彼此互各相吞。法喻相齊義也。
△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
【現代漢語翻譯】 現代漢語譯本 法界（Dharmadhatu，一切法的總稱）的境和觀相互吞沒。雖然彼此各自都是一顆寶珠，而影子映入眾珠的比喻，象徵著所具備的三千法，存在於一個自性之中，並且分支的常合。雖然影子映入眾珠，但東西照用有所區別，比喻百界的道理，在一個念頭中會合而又更加分明。
△三釋第三句。事理互吞。
境和觀也是這樣。以境為事，那麼觀就是理。理能夠包含事，這就是以觀吞境。以觀為事，那麼境就是理。理能夠包含事，這就是以境吞觀。無論是觀還是境，或者一個為事，另一個為理，或者一個為理，另一個為事，彼此互相吞沒，所以就像因陀羅網（Indra's net，帝釋天之網，比喻宇宙萬物相互關聯）。
最初以境為事，觀為理；其次以觀為事，境為理。這是從具造二說的角度，才能窮盡其旨。一是從具說的角度，如一念中具足三千，那麼一念無差別就是理，三千差別就是事。其次從造說的角度，如一念乃根塵相對，才能顯現出來，這屬於事。三千性具，屬於理。又這三千彼此互具，以能具者為理，所具者為事，其他法也是這樣。又以性具為事，以即性體性量為理。三者不相混雜，所以各自都是理事。這樣，理則全部是理，事則全部是事。現在事理各自分開而互相說明，是從當下的情境來區分主賓的緣故。如以境為事，那麼境就是賓；以觀為理，那麼觀就是主。主能夠攝取賓，賓來歸向主，所以理能夠包含事，這就是以觀吞境。其他法也是這樣。這樣，境和觀，一一可以互為賓主，一個為事，另一個為理，也可以這樣說，乃是彼此互相吞沒，法和比喻相互一致的含義。
△次釋成此宗二。初正明。
如果這樣，那麼當我作觀的時候，那麼西方依正（Sukhāvatī，西方極樂世界及其莊嚴），已經在我的觀之內。我今
【English Translation】 English version The realm (境, jing) of Dharma-dhātu (法界, fǎjiè, the totality of all dharmas) and contemplation (觀, guān) mutually engulf each other. Although each is individually a jewel, the metaphor of reflections in numerous jewels embodies the three thousand dharmas contained within a single nature, with branches constantly converging. While reflections appear in numerous jewels, their distinct functions of illuminating east and west symbolize the principle of the hundred realms, converging and diverging within a single thought.
△ Explanation of the third sentence: the mutual engulfment of phenomena (事, shì) and principle (理, lǐ).
The same applies to realm and contemplation. If the realm is taken as phenomena, then contemplation is principle. Principle can encompass phenomena; hence, contemplation engulfs the realm. If contemplation is taken as phenomena, then the realm is principle. Principle can encompass phenomena; hence, the realm engulfs contemplation. Whether it is contemplation or realm, one can be phenomena while the other is principle, or vice versa. They mutually engulf each other, like Indra's net (因陀羅網, Yīnduóluówǎng, a metaphor for the interconnectedness of all things in the universe).
Initially, the realm is taken as phenomena and contemplation as principle; then, contemplation is taken as phenomena and the realm as principle. This is from the perspective of the two aspects of inherent (具, jù) and created (造, zào), to fully exhaust its meaning. First, from the perspective of inherent, such as a single thought containing three thousand, then the undifferentiated aspect of that thought is principle, and the differentiated aspect of the three thousand is phenomena. Second, from the perspective of created, such as a single thought arising from the interaction of root and object, which belongs to phenomena. The inherent nature of the three thousand belongs to principle. Furthermore, these three thousand mutually contain each other, with the container being principle and the contained being phenomena. The same applies to other dharmas. Also, the inherent nature is taken as phenomena, and the nature of the essence and the nature of the measure are taken as principle. The three are not mixed, so each is both phenomena and principle. Thus, principle is entirely principle, and phenomena is entirely phenomena. Now, phenomena and principle are separated and explained mutually, because of distinguishing subject and object based on the present situation. For example, if the realm is taken as phenomena, then it is the object; if contemplation is taken as principle, then it is the subject. The subject can encompass the object, and the object returns to the subject; hence, principle can encompass phenomena, and contemplation engulfs the realm. The same applies to other dharmas. Thus, the realm and contemplation can each be subject and object, one being phenomena and the other being principle, and so on. This is the meaning of mutual engulfment, where the dharma and the metaphor are consistent.
△ Next, explaining the establishment of this doctrine in two parts. First, direct clarification.
If this is so, then when I contemplate, the Western Pure Land (Sukhāvatī, 西方依正, Xīfāng Yīzhèng, the Western Paradise and its adornments) is already within my contemplation. I now
身心。已在依正之中。
西方依正。在我觀內。此以觀吞境也。我今身心。在依正中。以境吞觀也。此正顯一切事法稱性融通一多相即。大小互容。重重無盡。既有是性。必有是相。既有是因。必有是果。依正已在我觀之內。如今已見。不待將來方見。身心已在依正之中。於今已生。不待將來方生。唯心凈土。本性彌陀之旨。談至此可謂妙絕古今矣。
△次引證。
了此而求生安養。可謂雁過長空。影沉寒水。雁絕遺蹤之意。水無流影之心。
了此者。言圓人用圓解。以修圓行也。境觀大率相同。唯了與不了有異。惟圓人能了此事事無礙之理。一一莫不稱性而修。絕待而照。雁過長空。用天衣懷禪師語。師雖禪宗大老。居常密修凈土。一日室中問學者云。若言舍穢取凈。厭此欣彼。則是取捨之情。眾生妄想。若言無凈土。則違佛語。修凈土者當如何修。眾無語。復自答云。生則決定生。去則實不去。又云。譬如雁過長空。影沉寒水。雁絕遺蹤之意。水無留影之心。今先釋彼義後會本文。雁過長空。影沉寒水者。喻生則決定生。雁絕遺蹤之意。水無留影之心者。喻去則實不去也。蓋十方是當人一個清凈法身。有何去來之相。故去則實不去。然約妙報而言。生因未盡者。不妨舍此生彼。成辦大事
【現代漢語翻譯】 現代漢語譯本 身心，已經在依報（Eko）和正報（Shoho）之中。
西方的依報和正報，都在我的觀想之內。這是用觀想吞沒境界。我現在這個身心，在依報和正報之中，這是用境界吞沒觀想。這正是顯明一切事法都稱合自性，融通無礙，一多相即，大小互相容納，重重無盡。既然有這樣的自性，必定有這樣的相狀；既然有這樣的因，必定有這樣的果。依報和正報已經在我的觀想之內，如今已經見到，不必等待將來才見到。身心已經在依報和正報之中，於今已經產生，不必等待將來才產生。唯心凈土，本性彌陀（Amitabha）的宗旨，談到這裡可以說是美妙絕倫，超越古今了。
△下面是引證。
瞭解了這個道理再去求生安養（An'yo），可以說是雁過長空，影子沉入寒水，雁沒有留下痕跡的意思，水也沒有留下影子的心。
瞭解了這個道理的人，是說圓教的人用圓滿的理解，來修圓滿的行持。境界和觀想大致相同，只是瞭解與不瞭解有所不同。只有圓教的人才能瞭解這事事無礙的道理，一一都稱合自性而修，絕待而照。雁過長空，用的是天衣懷禪師的話。懷禪師雖然是禪宗的大德，平時常常秘密地修持凈土。有一天在房間里問學生說：『如果說捨棄污穢而取清凈，厭惡這個而欣求那個，那就是取捨之情，眾生的妄想。如果說沒有凈土，那就違背了佛的話。修凈土的人應當如何修呢？』眾人都無話可說。懷禪師自己回答說：『生則決定生，去則實不去。』又說：『譬如雁過長空，影子沉入寒水，雁沒有留下痕跡的意思，水也沒有留下影子的心。』現在先解釋他的意思，然後會合本文。雁過長空，影子沉入寒水，比喻生則決定生。雁沒有留下痕跡的意思，水也沒有留下影子的心，比喻去則實不去。因為十方是當人一個清凈法身，哪裡有去來的相狀呢？所以去則實不去。然而從妙報來說，生因沒有窮盡的人，不妨捨棄這裡而生到那裡，成就大事。
【English Translation】 English version Body and mind are already within the Eko (dependent environment) and Shoho (karmic reward).
The Western Eko and Shoho are within my contemplation. This is using contemplation to engulf the realm. My present body and mind are within the Eko and Shoho; this is using the realm to engulf contemplation. This precisely reveals that all phenomena accord with inherent nature, interpenetrate without obstruction, are both one and many, mutually contain large and small, endlessly layered. Since there is such a nature, there must be such a form; since there is such a cause, there must be such an effect. The Eko and Shoho are already within my contemplation; now they are already seen, not waiting for the future to be seen. Body and mind are already within the Eko and Shoho; now they are already produced, not waiting for the future to be produced. The principle of 'Mind-Only Pure Land, Amitabha (Amitabha) is inherent nature' can be said to be exquisitely surpassing ancient and modern times when discussed to this point.
△ Next is citation.
To seek rebirth in An'yo (Peaceful Nurturing Land) after understanding this can be said to be like a goose flying across the long sky, its shadow sinking into the cold water, the goose having no intention of leaving traces, and the water having no mind to retain the shadow.
The one who understands this refers to a person of the perfect teaching using perfect understanding to cultivate perfect practice. Realm and contemplation are largely the same, only differing in understanding and not understanding. Only a person of the perfect teaching can understand this principle of unobstructedness in all things, each and every one according with inherent nature in cultivation, illuminating in absolute independence. 'A goose flying across the long sky' uses the words of Zen Master Tianyi Huai. Although Zen Master Huai was a great master of the Zen school, he usually secretly cultivated Pure Land practice. One day, he asked his students in his room: 'If you say to abandon the impure and take the pure, to dislike this and rejoice in that, then that is the emotion of taking and abandoning, the delusion of sentient beings. If you say there is no Pure Land, then you are contradicting the Buddha's words. How should one who cultivates Pure Land practice?' The students were all speechless. Zen Master Huai answered himself: 'Birth is definitely birth, but going is actually not going.' He also said: 'It is like a goose flying across the long sky, its shadow sinking into the cold water, the goose having no intention of leaving traces, and the water having no mind to retain the shadow.' Now, first explain his meaning, and then combine it with the text. 'A goose flying across the long sky, its shadow sinking into the cold water' is a metaphor for 'birth is definitely birth.' 'The goose having no intention of leaving traces, and the water having no mind to retain the shadow' is a metaphor for 'going is actually not going.' Because the ten directions are the person's own pure Dharma body, where is there any appearance of going and coming? Therefore, 'going is actually not going.' However, speaking from the perspective of wondrous reward, those whose causes for birth have not been exhausted may as well abandon this and be born there, accomplishing great matters.
。故生則決定生。然即法身而為妙報。不妨無生而生。即妙報而是法身。不妨生而無生。此則終日取捨而無取捨。存焉亡焉。不可得而名焉。後會本文者。境觀各各受吞。即生則決定生也。各各相吞。即去則實不去也。生而無生。生化兩冥。生無生論。義歸乎此。
△次一門明三觀圓融二。初標。
七三觀法爾門。
法爾者。法性自爾。天然自然。不假勉強也。荊溪大師云。三諦者。天然之性德也。以此三觀全三諦起。諦觀名別體復同故也。前第五法界爲念。但明全性起修。第六境觀相吞。兼言境觀。于觀雖分事理。不知理是何觀。今則明指一心三觀。以為理觀。從疏洎親。無相混濫。
△次釋二。初述偈立宗。
能觀為三觀。所觀即三諦。全性以起修。故稱為法爾。
只此三因。義稱三法。所謂空性了因。假性緣因。中性正因。如是三法。約所觀即為三諦。約能觀即為三觀。原是一體。不分而分。
△次依宗釋義二。初通明諦觀。二釋成此宗。初中二。初牒前諦觀。
論曰。三諦者。真俗中也。三觀者。空假中也。
天臺所立。三諦三觀。雜出仁王瓔珞。大論圓覺楞嚴。或名義並明。或義顯名隱。皆佛祖之心宗。含生之妙性。後代弘宗者。或晦名而獨闡其
【現代漢語翻譯】 現代漢語譯本：因此，說生就決定會生。然而，即便是法身（Dharmakaya，佛的法性之身）也能成為妙報（Sambhogakaya，佛的報身），不妨礙無生而生。即便是妙報也是法身，不妨礙生而無生。這就是終日取捨卻無取捨，存在與消亡，不可言說。後面領會本文的人，境和觀各自互相吞沒，即生就決定會生。各自互相融合，即離去卻實際上沒有離去。生而無生，生和化兩者冥合，生無生論，意義歸於此。
△下面一門闡明三觀圓融，分為兩部分。首先是標示。
七、三觀法爾門。
法爾，指的是法性（Dharmata，事物本來的性質）自然如此，天然自然，不依靠勉強。荊溪大師說：『三諦（Tri-satya，三種真理）是天然的性德。』用這三觀完全從三諦生起，諦和觀名稱不同而本體相同。 前面第五法界爲念，只是闡明全性起修。第六境觀相吞，兼顧了境和觀，對於觀雖然區分了事和理，卻不知道理是什麼觀。現在則明確指出一心三觀，作為理觀，從疏遠到親近，沒有互相混淆。
△下面解釋，分為兩部分。首先是陳述偈頌，確立宗旨。
能觀是三觀，所觀即三諦，全性以起修，故稱為法爾。
僅僅這三因，義理上稱為三法。所謂空性了因，假性緣因，中性正因。像這樣的三法，從所觀的角度來說就是三諦，從能觀的角度來說就是三觀。原本就是一個整體，不分而分。
△下面依據宗旨解釋意義，分為兩部分。首先是普遍闡明諦和觀，其次是解釋成就這個宗旨。首先普遍闡明諦和觀，分為兩部分。首先是引用前面的諦和觀。
論中說：三諦，是真、俗、中。三觀，是空、假、中。
天臺宗所立的三諦三觀，雜出於《仁王經》、《瓔珞經》、《大智度論》、《圓覺經》、《楞嚴經》。或者名義並明，或者義理顯明而名稱隱晦，都是佛祖的心宗，包含眾生的妙性。後代弘揚宗派的人，或者隱晦名稱而獨自闡發其義理。
【English Translation】 English version: Therefore, birth is definitely birth. However, even the Dharmakaya (the body of the Dharma, the ultimate nature of the Buddha) can become Sambhogakaya (the enjoyment body of the Buddha), not hindering non-birth from arising. Even the Sambhogakaya is the Dharmakaya, not hindering birth from being non-birth. This is taking and relinquishing all day long without taking or relinquishing, existing and ceasing, which cannot be named. Later, those who understand this text, the object and the contemplation each swallow each other, meaning birth is definitely birth. Each merges with each other, meaning departure is actually not departure. Birth and non-birth, birth and transformation both merge, the theory of birth and non-birth, the meaning returns to this.
△ The following section clarifies the perfect fusion of the Three Contemplations, divided into two parts. First is the indication.
- The Gate of the Suchness of the Three Contemplations.
Suchness (法爾, Fare) means the Dharma-nature (法性, Faxing) is naturally so, naturally natural, not relying on force. Master Jingxi said: 'The Three Truths (三諦, San諦) are the natural virtues of the nature.' Using these Three Contemplations to fully arise from the Three Truths, the names of Truth and Contemplation are different but the substance is the same. The previous Fifth Dharma Realm was contemplation, only clarifying the full nature arising from cultivation. The Sixth, the object and contemplation swallowing each other, considers both object and contemplation. Although distinguishing between phenomena and principle in contemplation, it does not know what contemplation the principle is. Now it clearly points out the One Mind Three Contemplations as the contemplation of principle, from distant to close, without mutual confusion.
△ The following explanation is divided into two parts. First is stating the verse and establishing the doctrine.
The able to contemplate is the Three Contemplations, the contemplated is the Three Truths, the full nature arises from cultivation, therefore it is called Suchness.
Only these three causes are called the Three Dharmas in meaning. The so-called Emptiness-nature as the revealing cause, Provisional-nature as the conditioning cause, and Middle-nature as the direct cause. Such Three Dharmas, from the perspective of the contemplated, are the Three Truths, from the perspective of the able to contemplate, are the Three Contemplations. Originally, it is one entity, not divided but divided.
△ The following explains the meaning according to the doctrine, divided into two parts. First is generally clarifying the Truth and Contemplation, second is explaining the accomplishment of this doctrine. First, generally clarifying the Truth and Contemplation, divided into two parts. First is quoting the previous Truth and Contemplation.
The Treatise says: The Three Truths are True, Conventional, and Middle. The Three Contemplations are Emptiness, Provisional, and Middle.
The Three Truths and Three Contemplations established by the Tiantai school are found mixed in the 'Benevolent Kings Sutra', 'Garland Sutra', 'Great Perfection of Wisdom Treatise', 'Perfect Enlightenment Sutra', and 'Surangama Sutra'. Either the name and meaning are both clear, or the meaning is clear and the name is hidden, all are the heart of the Buddhas and Patriarchs, containing the wonderful nature of sentient beings. Later generations who promote the school, either obscure the name and solely expound its meaning.
義。如掩耳以竊鈴。其有志於佛乘者。請究心於茲。庶無留滯。不遭岐路。
△次別明諦觀二。初明三諦。二明三觀。初又三。初明三諦功能。
忘情絕解。莫尚乎真。隨緣應用。莫尚乎俗。融通空有。莫尚乎中。
荊溪大師云。真諦者。泯一切法。泯一切法者。九界之情。佛界之解。纖塵不立。故曰忘情絕解。莫尚乎真。又曰俗諦者。立一切法。立一切法者。佛界之應。九界之用。無法不彰。故曰隨緣應用。莫尚乎俗。又云。中諦者。統一切法。統一切法者。真諦十界之空。俗諦三千之有。無不融之通之。既雙遮而不立。亦雙照而昭然。三諦具乎一心。三義總於一念。則無情不遣。無理不彰也。故曰融通空有。莫尚乎中。
△次明三諦相貌。
虛靈不昧。此吾心自空者也。物來斯應。此吾心自有者也。空有相即。此吾心自中者也。
論明三諦。不外當人一念。如日月之間根塵相對。凡有所念。本自空洞。推檢此心。了無一物。而亦昭昭靈靈。纖毫不昧。非吾心自空者乎。至根塵敵對遇染凈緣。十界心起。物來斯應。非吾心自有者乎。然空亦此念。有亦此念。即空復即有。即假又即真。融通二邊。雙遮雙照。非吾心自中者乎。求於一心既如此。求于萬法亦如此。是則三諦者。本
【現代漢語翻譯】 現代漢語譯本 義。好比摀住耳朵去偷鈴鐺。凡是有志於佛法的人，請深入研究這些道理，或許可以避免迷惑不解，不至於走上歧途。
△接下來分別闡明諦觀的兩個方面：首先闡明三諦，其次闡明三觀。首先闡明三諦的功能。
忘卻情感，斷絕理解，沒有比真諦更高的了。隨順因緣，應用萬法，沒有比俗諦更高的了。融通空與有，沒有比中諦更高的了。
荊溪大師說：『真諦，是泯滅一切法。泯滅一切法，就是九界眾生的情感，佛界的理解，一絲一毫也不存在，所以說忘卻情感，斷絕理解，沒有比真諦更高的了。』又說：『俗諦，是建立一切法。建立一切法，就是佛界的應化，九界眾生的作用，沒有哪一樣不彰顯，所以說隨順因緣，應用萬法，沒有比俗諦更高的了。』又說：『中諦，是統攝一切法。統攝一切法，就是真諦十界的空，俗諦三千的有，沒有哪一樣不融合貫通。既雙重遮遣而不執著，又雙重照耀而明明白白。三諦完備於一心，三種意義總合於一念，那麼沒有情感不能遣除，沒有道理不能彰顯。』所以說融通空與有，沒有比中諦更高的了。
△接下來闡明三諦的相貌。
虛空靈妙而不昏昧，這是我們心自身本空的體現。事物來臨便能應答，這是我們心自身本有的體現。空與有相互即是，這是我們心自身本中的體現。
論述闡明三諦，不外乎當下人們的一念。如同日月之間，根塵相對，凡是有所念，本來就是空洞的。推究檢查這顆心，了無一物，而且清清楚楚，靈靈明明，一絲一毫也不昏昧，這不是我們心自身本空的體現嗎？至於根塵相對，遇到染凈的因緣，十界的心生起，事物來臨便能應答，這不是我們心自身本有的體現嗎？然而空也是這一念，有也是這一念，即空又即有，即假又即真，融通二邊，雙重遮遣，雙重照耀，這不是我們心自身本中的體現嗎？在這一心中尋求既然是這樣，在萬法中尋求也是這樣。那麼三諦，本來
【English Translation】 English version It is like covering one's ears to steal a bell. Those who aspire to the Buddha-vehicle should carefully study these principles, so as to avoid confusion and not stray onto wrong paths.
△Next, the two aspects of the諦觀 (dì guān, Truth Contemplation) are explained separately: first, the three truths (三諦, sān dì); second, the three contemplations (三觀, sān guān). First, the function of the three truths is explained.
To forget emotions and cut off understanding, there is nothing higher than 真諦 (zhēn dì, the Truth of Emptiness). To accord with conditions and apply all dharmas, there is nothing higher than 俗諦 (sú dì, the Truth of Conventional Existence). To harmonize emptiness and existence, there is nothing higher than 中諦 (zhōng dì, the Truth of the Middle Way).
Master Jingxi said: '真諦 (zhēn dì, the Truth of Emptiness) is to extinguish all dharmas. To extinguish all dharmas is to extinguish the emotions of the nine realms and the understanding of the Buddha realm, so that not even a speck of dust can stand. Therefore, it is said that to forget emotions and cut off understanding, there is nothing higher than 真諦 (zhēn dì, the Truth of Emptiness).' He also said: '俗諦 (sú dì, the Truth of Conventional Existence) is to establish all dharmas. To establish all dharmas is to establish the manifestations of the Buddha realm and the functions of the nine realms, so that nothing is not revealed. Therefore, it is said that to accord with conditions and apply all dharmas, there is nothing higher than 俗諦 (sú dì, the Truth of Conventional Existence).' He also said: '中諦 (zhōng dì, the Truth of the Middle Way) is to unify all dharmas. To unify all dharmas is to unify the emptiness of the ten realms of 真諦 (zhēn dì, the Truth of Emptiness) and the existence of the three thousand realms of 俗諦 (sú dì, the Truth of Conventional Existence), so that nothing is not harmonized and penetrated. It both doubly negates without attachment and doubly illuminates with clarity. The three truths are complete in one mind, and the three meanings are combined in one thought. Then, no emotion cannot be eliminated, and no principle cannot be revealed.' Therefore, it is said that to harmonize emptiness and existence, there is nothing higher than 中諦 (zhōng dì, the Truth of the Middle Way).
△Next, the appearances of the three truths are explained.
Empty and luminous without obscurity, this is the self-emptiness of our mind. When things come, there is response, this is the self-existence of our mind. Emptiness and existence are mutually identical, this is the self-middle of our mind.
The discussion explains the three truths as nothing other than the present thought of people. Like the relative relationship between the roots and dusts between the sun and moon, whenever there is a thought, it is originally empty. Investigating this mind, there is nothing at all, and yet it is clear and luminous, without the slightest obscurity. Is this not the self-emptiness of our mind? As for the relative relationship between the roots and dusts, encountering defiled and pure conditions, the minds of the ten realms arise, and when things come, there is response. Is this not the self-existence of our mind? However, emptiness is also this thought, and existence is also this thought. It is both emptiness and existence, both provisional and real, harmonizing the two sides, doubly negating and doubly illuminating. Is this not the self-middle of our mind? Since seeking in this one mind is like this, seeking in all dharmas is also like this. Then, the three truths are originally
自天然。心佛及眾生。是三無差別。皆可即事而求也。
△三結諦非是觀。
此性也。非修也。三諦也。非三觀也。
三諦者。真如不變。能造之妙性也。三惑者。隨染緣所造之逆修也。三觀者。隨凈緣所造之順修也。性雖本妙。隨染成逆。故云見思阻乎空寂。塵沙障乎化導。無明翳乎法性。破茲三惑。非三觀莫克。故曰破一切惑。莫尚乎空。立一切法。莫尚乎假。統一切法。莫尚乎中。欲復性以破惑。須全性以起修。諦觀名別體復同。是故能所二非二。皆荊溪之格言。天臺之要旨也。
△次明三觀二。初標本。
修之者稱性照了也。
天臺三觀名為無作妙行者。以其不假作為。稱性照了三諦之性。照性成修。
△次釋成二。初別論。二總論。初中二。初釋。次結。初又二。初次第。
故體達此心。空洞無物謂之空。照了此性。具足萬法謂之假。融通二邊。不一不異謂之中。
心本空洞。昏昏擾擾。謂之見思。性本具足。一向迷昧。謂之塵沙。體本融通。妄分一異。謂之無明。今則反是。因空洞而體達之。隨性具而照了之。順空有而融通之。肇公亦云聖遠乎哉。體之則神。道遠乎哉。觸事而真。欲修三觀者。當以此語為神鑒可也。
△次圓融三。初重
【現代漢語翻譯】 自天然。心、佛及眾生，這三者沒有差別，都可以從現實事物中去尋求領悟。
△三結諦非是觀。
這是指自性，不是指修行。這裡的三諦，不是指三種觀法。
三諦指的是，真如（Tathata，事物的真實如是的狀態）不變的、能夠創造萬物的妙性。三惑指的是，隨著染污的因緣所產生的逆向修行。三觀指的是，隨著清凈的因緣所產生的順向修行。自性雖然本來就妙，但隨著染污會變成逆向。所以說，見思惑阻礙了空寂，塵沙惑障礙了教化引導，無明惑遮蔽了法性。要破除這三種迷惑，沒有三種觀法是無法實現的。所以說，破除一切迷惑，沒有比空觀更好的；建立一切法，沒有比假觀更好的；統攝一切法，沒有比中觀更好的。想要恢復自性來破除迷惑，必須完全依靠自性來開始修行。諦和觀雖然名稱不同，但本體是相同的。因此，能觀和所觀，二者非二。這些都是荊溪（指湛然，唐代天臺宗僧人）的格言，天臺宗的要旨。
△接下來闡明三觀，分為兩部分。首先標出根本。
修行三觀，就是依照自性來進行觀照和領悟。
天臺宗的三觀被稱為『無作妙行』，是因為它不依賴人為的造作，而是依照自性來觀照和領悟三諦的自性。觀照自性，成就修行。
△接下來解釋和闡明，分為兩部分。首先分別論述，然後總括論述。在分別論述中，又分為兩部分。首先是解釋，然後是總結。在解釋中，又分為兩部分。首先是次第觀。
所以，體會到這個心，空洞而沒有實體，就叫做空觀。觀照到這個自性，具足萬法，就叫做假觀。融通空和有兩邊，不一也不異，就叫做中觀。
心本來是空洞的，昏昧擾亂，這就叫做見思惑。自性本來是具足的，卻一直迷惑不覺，這就叫做塵沙惑。本體本來是融通的，卻妄自分為一和異，這就叫做無明惑。現在則反過來了，因為空洞而體會它，隨著自性的具足而觀照它，順應空和有而融通它。肇公（指僧肇，東晉僧人）也說，聖人的境界是多麼遙遠啊！體會它就能達到神妙的境界。道是多麼遙遠啊！接觸事物就能發現它的真實。想要修習三觀的人，應當把這些話當作明鏡來借鑑。
△其次是圓融三觀。首先是重申。
【English Translation】 It is natural. The mind, the Buddha, and sentient beings are not different. All three can be sought and realized through immediate experience.
△The three conclusive truths are not contemplation.
This refers to inherent nature, not cultivation. These three truths are not the three contemplations.
The three truths refer to the immutable and wonderful nature of True Thusness (Tathata), which is capable of creating all things. The three delusions refer to the adverse cultivation produced by defiled conditions. The three contemplations refer to the favorable cultivation produced by pure conditions. Although the inherent nature is originally wonderful, it becomes adverse when influenced by defilement. Therefore, it is said that the delusions of views and thoughts obstruct emptiness and tranquility, the delusions of countless forms of existence obscure guidance and transformation, and ignorance veils the Dharma-nature. To break through these three delusions, the three contemplations are indispensable. Therefore, it is said that there is nothing better than emptiness to break through all delusions, nothing better than provisional existence to establish all dharmas, and nothing better than the Middle Way to unify all dharmas. To restore the inherent nature in order to break through delusions, one must fully rely on the inherent nature to begin cultivation. Although the names of 'truth' and 'contemplation' are different, their essence is the same. Therefore, the observer and the observed are not two. These are all the maxims of Jingxi (referring to Zhanran, a Tang Dynasty Tiantai monk) and the essence of the Tiantai school.
△Next, the three contemplations are explained in two parts. First, the foundation is stated.
Cultivating them means illuminating and understanding according to one's nature.
The Tiantai school's three contemplations are called 'uncreated wonderful practices' because they do not rely on artificial creation but illuminate and understand the nature of the three truths according to one's inherent nature. Illuminating the nature accomplishes cultivation.
△Next, the explanation and clarification are divided into two parts. First, separate discussions, then general discussions. In the separate discussions, there are two parts. First, the explanation, then the conclusion. In the explanation, there are two parts. First, the sequential order.
Therefore, to realize this mind, empty and without substance, is called the contemplation of emptiness. To illuminate this nature, complete with all dharmas, is called the contemplation of provisional existence. To harmonize the two extremes, neither one nor different, is called the contemplation of the Middle Way.
The mind is originally empty, confused, and disturbed, which is called the delusion of views and thoughts. The nature is originally complete, but it is constantly deluded and ignorant, which is called the delusion of countless forms of existence. The essence is originally harmonious, but it is falsely divided into one and different, which is called ignorance. Now, it is the opposite. Because of emptiness, one realizes it; following the completeness of the nature, one illuminates it; conforming to emptiness and existence, one harmonizes it. Zhao Gong (referring to Sengzhao, a Eastern Jin Dynasty monk) also said, 'How distant are the realms of the sages! To realize it is to reach the realm of the divine. How distant is the Tao! To touch things is to discover their truth.' Those who wish to cultivate the three contemplations should use these words as a mirror for guidance.
△Next is the perfect and harmonious three contemplations. First, a restatement.
指三諦圓融。
然則即虛靈而應物也。即應物而虛靈也。
然則者。非承上次第之言。乃遠討三諦之本。以上文明相貌中。三諦皆指吾心之相。其相雖有差殊。一心豈存別異。蓋即此心虛靈者而應物。真諦已即俗矣。即此心應物者而虛靈。俗諦已即真矣。真即俗。則照俗而遮真。俗即真則照真而遮俗。三諦圓具。何有次第也。
△次正釋三觀相即。
空即假中也。假即空中也。中即空假也。
上明三諦既其圓融。今明三觀。故亦相即。即虛靈而應物。故空即假也。即應物而虛靈。故假即空也。即二邊而融通。故空假即中。中即空假也。
△三讚美三觀微妙。
是稱性而修也。絕待而照也。不思議之三觀也。首楞大定之司南也。
全三諦之性。以起三觀之修。故是稱性而修。諦觀俱在一心。一心豈分能所。故是絕待而照。妙宗云諦既即一而三。觀豈前後而照。故於妙境。以立觀門。即於一心而修三觀。此觀觀法。能所雙絕。待對斯亡。此之謂也。不思議之三觀者。若空不即假中。假不即空中。中不即空假。離此而修。修外有性。皆可思議之法也。今既異此。故不思議。首楞大定之司南者。泛舉其法。則凡是依此而修。即名健相分別。通號首楞大定。乃是成佛指南。乃
【現代漢語翻譯】 現代漢語譯本： 指三諦圓融（三諦：空諦、假諦、中諦，圓融：圓滿融合）。
那麼，就是既虛靈又應物，既應物又虛靈。
『那麼』，不是承接上次第關係的話語，而是深遠地探求三諦的根本。以上文所闡明的相貌中，三諦都指向我們內心的相狀。這些相狀雖然有差別，但一心之中怎麼會有分別差異呢？因為就是這顆虛靈的心而應物，真諦已經等同於俗諦了；就是這顆應物的心而虛靈，俗諦已經等同於真諦了。真諦等同於俗諦，那麼觀照俗諦時就遮蔽了真諦；俗諦等同於真諦，那麼觀照真諦時就遮蔽了俗諦。三諦圓滿具備，哪裡還有次第可言呢？
△接下來正式解釋三觀相即。
空即是假，假即是空，中即是空和假。
上面闡明了三諦已經圓融，現在闡明三觀，所以也是相即的。因為既虛靈又應物，所以空即是假。因為既應物又虛靈，所以假即是空。因為融通二邊，所以空假即是中，中即是空和假。
△三、讚美三觀的微妙。
這是稱合自性而修，是超越對待而觀照，是不可思議的三觀，是首楞嚴大定的指南。
完全依三諦的自性，來發起三觀的修習，所以是稱合自性而修。諦和觀都在一心之中，一心怎麼能分能觀和所觀呢？所以是超越對待而觀照。《妙宗》說：『諦既然即一而三，觀怎麼會有先後順序的觀照呢？』所以在妙境中，建立觀門，即在一心中修習三觀。這種觀法，能觀和所觀都超越了對待，對待和對立都消失了，說的就是這個意思。『不可思議的三觀』，如果空不即是假和中，假不即是空和中，中不即是空和假，離開這些來修習，修習之外另有自性，都是可以思議的法。現在既然不同於這些，所以是不可思議的。『首楞嚴大定的指南』，泛泛地舉出這種方法，那麼凡是依照這種方法來修習，就叫做健相分別（首楞嚴定的別名），通稱為首楞嚴大定，是成就佛果的指南，是……
【English Translation】 English version: It refers to the perfect integration of the Three Truths (三諦: Three Truths: the Truth of Emptiness (空諦), the Truth of Provisional Existence (假諦), and the Truth of the Middle Way (中諦); 圓融: perfect integration).
Therefore, it is both being empty and responsive to things, and being responsive to things and empty.
『Therefore』 is not a phrase that continues the previous sequential discourse, but rather a far-reaching exploration of the root of the Three Truths. In the aspects explained above, the Three Truths all point to the aspects of our mind. Although these aspects have differences, how can there be separate distinctions within one mind? Because it is this empty and responsive mind that responds to things, the Truth of Reality (真諦) is already identical to the Conventional Truth (俗諦); it is this mind that responds to things and is empty, the Conventional Truth is already identical to the Truth of Reality. When the Truth of Reality is identical to the Conventional Truth, then observing the Conventional Truth obscures the Truth of Reality; when the Conventional Truth is identical to the Truth of Reality, then observing the Truth of Reality obscures the Conventional Truth. The Three Truths are fully complete, so where is there any sequence to speak of?
△ Next, the main explanation of the non-duality of the Three Contemplations.
Emptiness is identical to Provisional Existence, Provisional Existence is identical to Emptiness, and the Middle Way is identical to Emptiness and Provisional Existence.
The above explained that the Three Truths are already perfectly integrated, and now explains the Three Contemplations, so they are also non-dual. Because it is both being empty and responsive to things, Emptiness is identical to Provisional Existence. Because it is both being responsive to things and empty, Provisional Existence is identical to Emptiness. Because it integrates the two extremes, Emptiness and Provisional Existence are identical to the Middle Way, and the Middle Way is identical to Emptiness and Provisional Existence.
△ Three, praising the subtlety of the Three Contemplations.
This is cultivating in accordance with one's nature, contemplating beyond duality, the inconceivable Three Contemplations, the guide of the Śūraṅgama Samādhi (首楞嚴大定).
Completely relying on the nature of the Three Truths to initiate the cultivation of the Three Contemplations, therefore it is cultivating in accordance with one's nature. The Truths and Contemplations are all within one mind, how can one mind be divided into the observer and the observed? Therefore, it is contemplating beyond duality. The Wonderful Doctrine says: 『Since the Truth is identical to one and three, how can contemplation have a sequential order of observation?』 Therefore, in the wonderful realm, establish the gate of contemplation, that is, cultivate the Three Contemplations within one mind. This method of contemplation, both the observer and the observed transcend duality, and duality and opposition disappear, which is what is being said here. 『The inconceivable Three Contemplations,』 if Emptiness is not identical to Provisional Existence and the Middle Way, Provisional Existence is not identical to Emptiness and the Middle Way, and the Middle Way is not identical to Emptiness and Provisional Existence, and if one cultivates apart from these, and there is a nature outside of cultivation, then they are all conceivable dharmas. Now, since it is different from these, it is inconceivable. 『The guide of the Śūraṅgama Samādhi,』 generally speaking of this method, then all those who cultivate according to this method are called Ken-hsiang fen-pieh (健相分別, another name for Śūraṅgama Samādhi), commonly known as the Śūraṅgama Samādhi, which is a guide to achieving Buddhahood, is...
即大定為指南。非曰修大定者別有指南。若指其文。則大佛頂經首楞嚴定。當機首請三法。如來開以圓解。然後依解修觀。依行證果。莫非闡揚此旨。
△次結。
此別論也如此。
別論者。境觀各三。在能在所。故名為別。下文總論。則束三觀而總為能觀之空。束三諦而總為所觀之假。束心境而泯忘之。總謂之中。
△次總論二。初次第。
若總論者。或以吾心虛靈者為空。以所觀萬物者為假。以心境不二者為中。
此中所說次第。乃以不次第而為其次。如三法本具一性。諦觀同居一心。尚何次第之有。然隨人用之不無賓主。今初以能觀之空而為其主。則假中為賓。賓隱而主立。故以吾心虛靈者為空。次以所觀之假為主。則空中為賓。亦主立而賓隱。故以所觀萬物者為假。三以合能所者為主。則空假為賓。亦賓隱而主立。故以心境不二者為中。
△次圓融。
物。吾心之物也。何假而不空。心。萬物之心也。何空而不假。即心即物。即物即心。何中而不空假。
觀以心為空。以物為有。以心物相即為中。初句即物而心。次句即心而物。三句心物互即。以成圓融三觀。依文解釋如此。貴在得乎意本。意本者。在前一真法界門中。所說性具。即性體性量。蓋心
【現代漢語翻譯】 現代漢語譯本：
即以大定（Mahā-samādhi）作為指南。並非說修習大定的人另外有指南。如果指的是經文，那麼《大佛頂經》（Śūraṅgama Sūtra）中的首楞嚴定（Śūraṅgama-samādhi），當機者首先祈請三種法門，如來（Tathāgata）開示以圓滿的理解，然後依據理解修習觀行，依據修行證得果位，無不闡揚這個宗旨。 接下來是總結。 以上是別論的情況。 別論，指的是境、觀各有三種，在於能和所的關係上，所以稱為別。下文的總論，則是將三種觀歸束而總稱為能觀的空，將三種諦歸束而總稱為所觀的假，將心和境泯滅而忘卻，總稱為中。 接下來是總論，分為兩部分。首先是次第。 如果總的來說，或者認為我們心的虛靈是空，認為所觀的萬物是假，認為心和境不二是中。 這裡所說的次第，乃是以不次第作為次第。如同三種法門本來就具有同一體性，諦觀同時存在於一心之中，哪裡還有什麼次第可言呢？然而隨著人們的應用，不免有賓主之分。現在首先以能觀的空作為主，那麼假和中就是賓。賓隱沒而主顯立，所以說我們心的虛靈是空。其次以所觀的假作為主，那麼空和中就是賓。也是主顯立而賓隱沒，所以說所觀的萬物是假。第三以合能所者作為主，那麼空和假就是賓。也是賓隱沒而主顯立，所以說心境不二是中。 接下來是圓融。 物，是我們心的物。哪裡有假而不空？心，是萬物的心。哪裡有空而不假？即心即物，即物即心。哪裡有中而不空假？ 觀，以心為空，以物為有，以心物相即為中。第一句是即物而心，第二句是即心而物，第三句是心物互相即，以成就圓融的三觀。依據經文解釋是這樣，重要的是領會其中的意旨根本。意旨根本，就在於前面一真法界門中所說的性具，即性體和性量。大概心
【English Translation】 English version:
That is, taking Mahā-samādhi (great concentration) as the guide. It is not that those who cultivate Mahā-samādhi have a separate guide. If referring to the text, then the Śūraṅgama-samādhi (Heroic March Samādhi) in the Śūraṅgama Sūtra (Sūtra of the Heroic March), the one for whom the opportunity is ripe first requests the three dharmas, and the Tathāgata (Thus Come One) reveals the complete understanding, and then according to the understanding, one cultivates contemplation, and according to the practice, one attains the fruit, all of which expound this purpose. △ Next, a conclusion. This is the case for the separate discussion. Separate discussion refers to the three aspects of realm and the three aspects of contemplation, which lie in the relationship between the able and the object, hence the name 'separate'. The general discussion below binds the three contemplations and collectively calls them the 'emptiness' of the able to contemplate, binds the three truths and collectively calls them the 'provisionality' of the object to be contemplated, and obliterates and forgets the mind and realm, collectively calling it the 'middle'. △ Next, the general discussion in two parts. First, the sequence. If speaking generally, one might consider the emptiness and luminosity of our mind as 'emptiness', the myriad things observed as 'provisionality', and the non-duality of mind and realm as 'middle'. The sequence described here is to take non-sequence as sequence. Just as the three dharmas inherently possess the same nature, and true contemplation dwells simultaneously in one mind, what sequence is there to speak of? However, depending on how people use them, there is inevitably a distinction between guest and host. Now, first taking the 'emptiness' of the able to contemplate as the host, then 'provisionality' and 'middle' are the guests. The guest is hidden and the host is established, hence the saying that the emptiness and luminosity of our mind is 'emptiness'. Next, taking the 'provisionality' of the object to be contemplated as the host, then 'emptiness' and 'middle' are the guests. Again, the host is established and the guest is hidden, hence the saying that the myriad things observed are 'provisionality'. Third, taking the union of the able and the object as the host, then 'emptiness' and 'provisionality' are the guests. Again, the guest is hidden and the host is established, hence the saying that the non-duality of mind and realm is 'middle'. △ Next, perfect fusion. Things are the things of our mind. How can they be provisional without being empty? The mind is the mind of all things. How can it be empty without being provisional? The mind is the thing, and the thing is the mind. How can the 'middle' not be both empty and provisional? Contemplation takes the mind as emptiness, things as existence, and the mutual identity of mind and things as the middle. The first sentence is 'thing is mind', the second sentence is 'mind is thing', and the third sentence is 'mind and things are mutually identical', thus accomplishing the perfect fusion of the three contemplations. The explanation according to the text is like this, but the important thing is to grasp the fundamental meaning. The fundamental meaning lies in the inherent nature described in the previous gate of the One True Dharma Realm, namely the nature of essence and the nature of capacity. Roughly, the mind
之與物。俱有不變隨緣。隨緣不變二義。茍非性具即體量。何以見此三觀之指南。故心有真如不變之心。隨緣所造之心。物有真如性中之物。隨緣變造之物。真如之心。即一真法界中所明清凈本然周遍法界者也。隨緣所造之心。即心土相即門。根塵相對。介爾一念妄心也。真如性中之物。即一真法界門。所明性具十界也。隨緣變造之物。即心土相即門。所明此土西方。所造依正二報。以有真如根本。能具所具。故有今日。隨緣變造之心。即此妄心。復有所具所造之物。今此文中所明之物。且約一念性具之物。至下釋成此宗中。所觀極樂依正。乃此心所造之物。茍不知此。何能消二處之文耶。
△次釋成此中二。初明總別自在。
是以觀極樂依正者。以吾心一觀之三觀。照彼一境之三諦。無不可者。以吾心三觀之一心。照彼三諦之一境。亦無不可者。
前文所明。皆即心觀佛。以為假觀。今則托境修觀。以為事境。乃今論之正意。即妙宗鈔中所謂據乎心性。觀彼依正。依正易彰。托彼依正。觀於心性。心性易發是也。以吾心一觀之三觀。照彼一境之三諦者。心本是一。豈非只是一觀。然而不妨一中具三。境本是一。豈非只是一境。然亦不妨一中具三。此為以一心三觀。觀一境三諦。此出於尋常者也。
【現代漢語翻譯】 現代漢語譯本： 心與物。都具有不變隨緣、隨緣不變這兩種含義。如果不是本性具有即體即量的特性，又怎麼能見到這三重觀照的指南呢？所以，心有真如不變之心，以及隨緣所造之心；物有真如本性中的物，以及隨緣變造的物。真如之心，就是一真法界（Ekayāna-dharmadhātu）中所說的清凈本然、周遍法界者。隨緣所造之心，就是心土相即門（cittabhūmi-saṃyukta-dvāra），根塵相對，微小的一念妄心。真如本性中的物，就是一真法界門（Ekayāna-dharmadhātu-dvāra），所說的本性具有十法界（Ten realms）。隨緣變造的物，就是心土相即門（cittabhūmi-saṃyukta-dvāra），所說的此土西方，所造的依報和正報。因為有真如根本，能具有所具有的，所以才有今日。隨緣變造之心，就是這個妄心，又有所具有和所造的物。現在這段文字中所說的物，且以一念本性具有的物來說。到下面解釋成就此宗（指天臺宗）中，所觀的極樂世界依報和正報，乃是這顆心所造的物。如果不知道這些，又怎麼能理解兩處經文呢？
△接下來解釋成就此宗中的內容，分為兩部分。首先說明總別自在。
因此，觀想極樂世界的依報和正報，用我心一觀中的三重觀照，照耀那一境中的三重真諦，沒有不可以的。用我心三重觀照中的一心，照耀那一境中的三重真諦，也沒有不可以的。
前面所說的，都是即心觀佛，作為假觀。現在則是依託外境來修觀，作為事境，才是現在所論的正意。也就是妙宗鈔（Miaozongchao）中所說的，依據心性，觀想那裡的依報和正報，依報和正報容易顯現；依託那裡的依報和正報，觀想心性，心性容易啓發。用我心一觀中的三重觀照，照耀那一境中的三重真諦，心本來是一，難道不是隻有一觀嗎？然而不妨礙一中具有三。境本來是一，難道不是隻有一境嗎？然而也不妨礙一中具有三。這是用一心三觀，觀想一境三諦，這是超出尋常的。
【English Translation】 English version: The mind and things both possess the dual meanings of 'unchanging with conditions' (不變隨緣, bù biàn suí yuán) and 'changing with conditions' (隨緣不變, suí yuán bù biàn). If it were not for the inherent nature possessing the characteristic of 'is-ness' (性具, xìng jù) which is both substance and measure, how could we see this guide to the three contemplations (三觀, sān guān)? Therefore, the mind has the 'unchanging suchness mind' (真如不變之心, zhēn rú bù biàn zhī xīn) and the 'condition-created mind' (隨緣所造之心, suí yuán suǒ zào zhī xīn); things have the 'suchness nature within things' (真如性中之物, zhēn rú xìng zhōng zhī wù) and the 'condition-transformed things' (隨緣變造之物, suí yuán biàn zào zhī wù). The 'suchness mind' (真如之心, zhēn rú zhī xīn) is what is clarified in the 'One True Dharma Realm' (一真法界, Ekayāna-dharmadhātu) as being pure, inherently so, and universally pervading the Dharma Realm. The 'condition-created mind' (隨緣所造之心, suí yuán suǒ zào zhī xīn) is the 'mind-land interpenetration gate' (心土相即門, cittabhūmi-saṃyukta-dvāra), where the sense faculties and objects are in opposition, a fleeting moment of deluded mind. The 'suchness nature within things' (真如性中之物, zhēn rú xìng zhōng zhī wù) is the 'One True Dharma Realm gate' (一真法界門, Ekayāna-dharmadhātu-dvāra), which clarifies the inherent nature possessing the 'Ten Realms' (十界, Ten realms). The 'condition-transformed things' (隨緣變造之物, suí yuán biàn zào zhī wù) is the 'mind-land interpenetration gate' (心土相即門, cittabhūmi-saṃyukta-dvāra), which clarifies this land and the Western Pure Land, the created 'supportive and principal rewards' (依正二報, yī zhèng èr bào). Because there is the root of suchness, capable of possessing what is possessed, hence there is today. The 'condition-transformed mind' (隨緣變造之心, suí yuán biàn zào zhī xīn) is this deluded mind, which also possesses what is possessed and what is created. The 'things' (物, wù) mentioned in this text are, for now, about the things inherent in a single thought. When explaining the accomplishment of this school (referring to the Tiantai school) below, the 'supportive and principal rewards' (依正, yī zhèng) of the Pure Land of Ultimate Bliss contemplated are the things created by this mind. If one does not understand this, how can one comprehend the texts in both places?
△ Next, explaining the accomplishment within this school, in two parts. First, clarifying the freedom of totality and particularity.
Therefore, contemplating the 'supportive and principal rewards' (依正, yī zhèng) of the Pure Land of Ultimate Bliss, using the three contemplations (三觀, sān guān) of one contemplation of my mind, illuminating the three truths (三諦, sān dì) of that one realm, there is nothing that is not possible. Using the one mind of the three contemplations of my mind, illuminating the three truths of that one realm, there is also nothing that is not possible.
What was clarified in the previous text was all 'contemplating the Buddha through the mind' (即心觀佛, jí xīn guān fó), taking it as a provisional contemplation. Now, it is relying on the external realm to cultivate contemplation, taking it as a factual realm, which is the true meaning of the present discourse. This is what the Miaozongchao (妙宗鈔) calls 'based on the nature of the mind, contemplate those supportive and principal rewards; the supportive and principal rewards are easily manifested; relying on those supportive and principal rewards, contemplate the nature of the mind; the nature of the mind is easily awakened.' Using the three contemplations of one contemplation of my mind, illuminating the three truths of that one realm, the mind is originally one, is it not just one contemplation? However, it does not hinder one from possessing three within one. The realm is originally one, is it not just one realm? However, it also does not hinder one from possessing three within one. This is using the one mind of three contemplations to contemplate the one realm of three truths, which is beyond the ordinary.
若夫以吾心三觀之一心。照彼三諦之一境。此則異乎尋常。乃以三觀一心者束之為空。三諦一境者束之為假。境觀合一者束之為中。使人易可修造可謂得山教之心宗。契如來之命脈者也。
△次證圓融三觀。
虎溪大師云。境為妙假觀為空。境觀雙忘即是中。忘照何嘗有先後。一心融絕了無蹤。尚何三觀之不法爾乎。
境為妙假者。有門頌所謂不思議假非偏假。乃以三諦一境而為妙假。觀為空者。所謂真空不空非但空。乃以三觀一心而為空觀。境觀雙忘即是中。所謂圓中圓滿非但中。乃以三境三觀。即心性絕待者為中觀。忘照何嘗有先後者。空假二觀。雙照也。中道妙觀。雙忘也。即空假而中。即中而空假。忘之照之。總在一心。有何次第前後。故曰一心融絕了無縱。言無縱者。忘之照之。俱泯俱絕。故無有縱。末句結成法爾。謂能如此了。如此修。無作妙觀天然而然。無所往而非是也。
△次三門約果論妙二。初一門明生佛道交。次二門明時處不隔。初中二初標。
八感應任運門。
眾生稱名唸佛為感。諸佛接引往生為應。佛與眾生。天性相關。自然而然。故曰任運。
△次釋二初述偈立宗。
我心感諸佛。彌陀即懸應。天性自相關。如磁石吸針。
初句
【現代漢語翻譯】 現代漢語譯本：如果用我們一心三觀中的一心，去照見那三諦（sāndì，three truths）中的一境，這就不同於尋常的見解。這是因為用三觀一心的方法，將境束縛為空；用三諦一境的方法，將境束縛為假；將境觀合一的方法，束縛為中。使人容易修習，這可以說是得到了天臺宗的心要，契合瞭如來的命脈。
△下面證明圓融三觀。
虎溪大師說：『境為妙假，觀為空，境觀雙忘即是中。忘照何嘗有先後，一心融絕了無蹤。』 尚且如此，還有什麼三觀不是法爾如是的呢？
境為妙假，是指有門所說的『不可思議假，並非偏假』，而是以三諦一境作為妙假。觀為空，是指所謂的『真空不空，並非只是空』，而是以三觀一心作為空觀。境觀雙忘即是中，是指所謂的『圓中圓滿，並非只是中』，而是以三境三觀，即心性絕待作為中觀。忘照何嘗有先後，是指空假二觀，是雙照的；中道妙觀，是雙忘的。即空假而中，即中而空假。忘和照，總在一心，有什麼次第先後？所以說一心融絕了無蹤。說無蹤，是指忘和照，都泯滅都斷絕，所以沒有軌跡。最後一句總結為法爾，意思是說能夠如此瞭解，如此修行，無作妙觀自然而然，無論到哪裡沒有不是這樣的。
△下面三門從果報方面論述妙，分為二部分。第一部分從一門闡明生佛道交，第二部分從二門闡明時處不隔。第一部分又分為二部分，首先是標示。
八、感應任運門。
眾生稱名唸佛是感，諸佛接引往生是應。佛與眾生，天性相關，自然而然，所以說是任運。
△下面解釋，分為二部分，首先是陳述偈頌，確立宗旨。
我心感諸佛，彌陀（Mítuó，Amitabha）即懸應。天性自相關，如磁石吸針。
第一句
【English Translation】 English version: If we use the one mind of our Three Contemplations in One Mind to illuminate the one realm of the Three Truths (sāndì, three truths), this is different from ordinary views. This is because using the method of Three Contemplations in One Mind, we bind the realm as emptiness; using the method of Three Truths in One Realm, we bind the realm as provisional existence; using the method of uniting realm and contemplation, we bind it as the Middle Way. Making it easy for people to cultivate, this can be said to have attained the essence of the Tiantai school and to be in accord with the lifeblood of the Tathagata.
△ Next, proving the perfect and harmonious Three Contemplations.
Master Huxi said: 'The realm is wondrous provisionality, contemplation is emptiness, the forgetting of both realm and contemplation is the Middle Way. How can forgetting and illuminating have a before and after? The one mind is fused and extinguished without a trace.' If it is already like this, what Three Contemplations are not naturally so?
The realm as wondrous provisionality refers to what the 'existence' gate says, 'inconceivable provisionality, not biased provisionality,' but uses the Three Truths in One Realm as wondrous provisionality. Contemplation as emptiness refers to what is called 'true emptiness is not empty, not just emptiness,' but uses the Three Contemplations in One Mind as the contemplation of emptiness. The forgetting of both realm and contemplation is the Middle Way refers to what is called 'perfect Middle Way, complete Middle Way, not just the Middle Way,' but uses the Three Realms and Three Contemplations, which is the absolute nature of the mind, as the Middle Way contemplation. How can forgetting and illuminating have a before and after? The two contemplations of emptiness and provisionality are both illuminating; the wondrous contemplation of the Middle Way is both forgetting. Being the Middle Way in emptiness and provisionality, being emptiness and provisionality in the Middle Way. Forgetting and illuminating are all in one mind, what order or sequence is there? Therefore, it is said that the one mind is fused and extinguished without a trace. Saying 'without a trace' means that forgetting and illuminating are both extinguished and cut off, so there is no trace. The last sentence concludes with 'naturally so,' meaning that being able to understand and cultivate in this way, the uncreated wondrous contemplation is natural and spontaneous, and wherever one goes, there is no place that is not like this.
△ Next, the three gates discuss the wondrous from the perspective of karmic results, divided into two parts. The first part explains the interaction between sentient beings and Buddhas from one gate, and the second part explains the non-separation of time and place from two gates. The first part is further divided into two parts, the first of which is the indication.
- The Gate of Spontaneous Response.
Sentient beings reciting the name of the Buddha is the 'sense,' and the Buddhas receiving and guiding them to rebirth is the 'response.' The Buddha and sentient beings are naturally related, naturally and spontaneously, so it is called 'spontaneous.'
△ Next, the explanation is divided into two parts, the first of which is stating the verse and establishing the principle.
My mind senses all Buddhas, Amitabha (Mítuó, Amitabha) immediately responds. The inherent nature is naturally related, like a magnet attracting a needle.
The first sentence
明感。次句明應。三句明感應之妙。四句約喻以顯。
△次依宗釋義二。初通明生佛。二釋成此宗。初中二。初明天性。二明感應。初又二。初明生佛同源二。初正明。
論曰。諸佛眾生。同一覺源。迷悟雖殊。理常平等。
初二句明生佛之理本。第三句明升沉之事相。據事相不得不異。據理性不得不同。若曰即理本為事相。全事相為理本。雖差別而無差別。故曰迷悟雖殊。理常平等。
△次引證。
故曰。諸佛是眾生心內諸佛。眾生是諸佛心內眾生。
具約三性而釋。方盡其理。如前已明。
△次明心精通㳷。
跡此而言。則諸佛眾生。心精無時而不通㳷。
楞嚴經云。心精通㳷。當處湛然。彼約行人圓伏三惑。所有觀行心精。與諸佛究竟心精。通而不隔。㳷而無跡。合為一體。故當處湛然。今約佛與眾生理性相同。無時而不通㳷。同而不同。善須分別。
△次明感應二。初反明無感不應二。初釋疑。
但諸佛無時不欲度生。而眾生唸唸與之迷背。
或有疑曰。我等眾生。既常與諸佛心精通㳷。是則日用應時時見佛。臨終應各各往生。今既不見不往。通㳷之義安在。故論主釋疑(云云)。蓋諸佛與眾生性相近故。無時不欲度生。眾生與
{ "translations": [ "現代漢語譯本", "明感：第一句闡明『感』（指眾生對佛的祈求或迴應）。", "次句明應：第二句闡明『應』（指佛對眾生的迴應）。", "三句明感應之妙：第三句闡明『感』與『應』之間的微妙關係。", "四句約喻以顯：第四句用比喻來顯明這個道理。", "", "△次依宗釋義二：接下來依據宗義解釋，分為兩部分。", "初通明生佛：首先總的說明佛與眾生。", "二釋成此宗：其次解釋併成就這個宗義。", "初中二：第一部分又分為兩部分。", "初明天性：首先說明佛與眾生的本性。", "二明感應：其次說明感應。", "初又二：第一部分又分為兩部分。", "初明生佛同源二：首先說明佛與眾生同源。", "初正明：首先正面說明。", "", "論曰：諸佛眾生，同一覺源。迷悟雖殊，理常平等。", "", "初二句明生佛之理本：前兩句說明佛與眾生的道理根源相同。", "第三句明升沉之事相：第三句說明上升和沉淪的事相。", "據事相不得不異：從事相上來說，不得不有所不同。", "據理性不得不同：從理性上來說，不能不同。", "若曰即理本為事相，全事相為理本：如果說從理體的根本上就是事相，完全的事相就是理體的根本。", "雖差別而無差別：雖然有差別，但實際上沒有差別。", "故曰迷悟雖殊，理常平等：所以說，迷惑和覺悟雖然不同，但其理體常常是平等的。", "", "△次引證：接下來引用證據。", "", "故曰：諸佛是眾生心內諸佛，眾生是諸佛心內眾生。", "", "具約三性而釋，方盡其理：需要結合三性（遍計所執性、依他起性、圓成實性）來解釋，才能完全理解其中的道理，如前面已經說明的。", "", "△次明心精通㳷：接下來闡明心精的通透和融合。", "", "跡此而言，則諸佛眾生，心精無時而不通㳷。", "", "楞嚴經云：心精通㳷，當處湛然：楞嚴經中說，心精通透融合，當下之處清澈明凈。", "彼約行人圓伏三惑：那裡是就修行人完全降伏三種迷惑（見惑、思惑、無明惑）來說的。", "所有觀行心精，與諸佛究竟心精，通而不隔，㳷而無跡，合為一體，故當處湛然：所有觀行所產生的心精，與諸佛究竟的心精，通透而不隔閡，融合而沒有痕跡，合為一體，所以當下之處清澈明凈。", "今約佛與眾生理性相同，無時而不通㳷：現在是就佛與眾生的理體本性相同來說，沒有什麼時候不通透融合。", "同而不同，善須分別：相同而又不同，需要仔細分辨。", "", "△次明感應二：接下來闡明感應，分為兩部分。", "初反明無感不應二：首先反過來闡明沒有感就沒有應。", "初釋疑：首先解釋疑惑。", "", "但諸佛無時不欲度生，而眾生唸唸與之迷背。", "", "或有疑曰：或許有人疑惑說：", "我等眾生，既常與諸佛心精通㳷，是則日用應時時見佛，臨終應各各往生：我們這些眾生，既然常常與諸佛的心精通透融合，那麼日常生活中應該時時見到佛，臨終時應該各自往生凈土。", "今既不見不往，通㳷之義安在：現在既沒有見到佛，也沒有往生凈土，那麼通透融合的意義在哪裡呢？", "故論主釋疑(云云)：所以論主解釋疑惑（如上所說）。", "蓋諸佛與眾生性相近故，無時不欲度生：大概是因為諸佛與眾生的本性相近，所以沒有什麼時候不想度化眾生。", "眾生與", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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諸佛習相遠故。唸唸與之迷背耳。
△次引譬。
故勢至菩薩云。一人專憶。一人專忘。若逢不逢。或見非見。
一人專憶。譬諸佛無時不欲度生。一人專忘。譬眾生唸唸與之迷背。以佛欲度故。若逢或見。以生迷背故。不逢非見。
△次正明有感即應二。初譬合母子相憶二。初譬。
子若憶母。如母憶時。母子歷生。不相違遠。
子若憶母者。譬眾生唸佛也。如母憶時者。譬唸佛當親切。不當疏泛。疏泛而念。如子之憶也不專。必當如母憶子之時。無處不思。無時不念。以喻唸佛之心。於三際時。十方處。莫不稱性而觀。絕待而照。果能如是。則佛母生子。從生至生。不相違遠。此中雖明感應道交。實符始本一念。學者知之。
△次合。
若眾生心。憶佛唸佛。現前當來。必定見佛。去佛不遠。
憶佛且約事為言。唸佛當約理而論。約事則心心緣于凈境。約理則唸唸契于本源。如是則十六勝境。次第而觀。一心三觀。圓融而照。能如此憶念。此世現前。即得見佛。捨身來世。必臻品位。蓋此人全體荷擔。去佛不相遼遠矣。
△次結勸功由天性。
正由一理平等。天性相關。故得任運㧞苦與樂。
一理平等者。眾生三性。與諸佛三身不二
【現代漢語翻譯】 現代漢語譯本 諸佛的習性與我們相距遙遠，所以我們唸唸都與佛背道而馳。
△下面引用比喻。
所以勢至菩薩說：『一人專心憶念，一人專心遺忘，這樣就如同相逢卻不相逢，或者看見卻不看見。』（Mahāsthāmaprāpta，意為大勢至菩薩）
一人專心憶念，比喻諸佛無時無刻不想度化眾生。一人專心遺忘，比喻眾生唸唸都與佛背道而馳。因為佛想度化，所以說『若逢或見』。因為眾生迷惑背離，所以說『不逢非見』。
△下面正式闡明有感即應的道理，分為兩部分。首先用母子相憶來比喻，分為兩部分。首先是比喻。
如果孩子憶念母親，如同母親憶念孩子一樣，母子生生世世，都不會互相違背遠離。
孩子如果憶念母親，比喻眾生唸佛。如同母親憶念孩子一樣，比喻唸佛應當親切，不應當疏遠。疏遠地念佛，就像孩子憶念母親一樣不專心。必須像母親憶念孩子的時候一樣，無處不思念，無時不掛念。用這個比喻唸佛的心，在過去、現在、未來三世，在十方世界，沒有不符合自性的觀照，沒有不超越對待的照見。如果真能這樣，那麼佛母生子，從生到生，都不會互相違背遠離。這裡雖然闡明感應道交的道理，實際上符合始本一念。學習的人要知道這一點。
△下面是合喻。
如果眾生心，憶佛唸佛，現在和將來，必定能見到佛，離佛不遠。
憶佛且從事相上來說，唸佛應當從理體上來說。從事相上說，就是心心緣于清凈的境界。從理體上說，就是念念契合于本源。這樣，就能次第觀想十六勝境，一心三觀，圓融照見。能如此憶念，此生現前，就能見到佛。捨棄此身，來世必定達到上品蓮位。這樣的人，全體荷擔，離佛不相遼遠了。
△下面總結勸勉，說明功德源於天性。
正是由於一理平等，天性相關，所以能夠自然而然地拔除痛苦，給予快樂。
一理平等，是指眾生的三性，與諸佛的三身沒有分別。
【English Translation】 English version The habitual characteristics of all Buddhas are far removed from us, so we are constantly turning away from them in our thoughts.
△ Next, a metaphor is introduced.
Therefore, Bodhisattva Mahāsthāmaprāpta (Mahāsthāmaprāpta, meaning 'Great Strength Arrived') said: 'One person remembers intently, while the other forgets intently. It is like meeting but not meeting, or seeing but not seeing.'
One person remembering intently is a metaphor for the fact that all Buddhas always want to liberate sentient beings. One person forgetting intently is a metaphor for sentient beings constantly turning away from the Buddhas in their thoughts. Because the Buddha wants to liberate, it is said 'meeting or seeing.' Because sentient beings are deluded and turn away, it is said 'not meeting or not seeing.'
△ Next, it is formally clarified that there is a response to every feeling, in two parts. First, the analogy of a mother and child remembering each other, in two parts. First, the analogy.
If a child remembers its mother, just as the mother remembers the child, the mother and child, through lifetimes, will not be separated or distant from each other.
If a child remembers its mother, it is a metaphor for sentient beings reciting the Buddha's name. Just as the mother remembers the child, it is a metaphor for reciting the Buddha's name with intimacy, not with indifference. Reciting with indifference is like a child remembering its mother without focus. It must be like a mother remembering her child, thinking of them everywhere and at all times. This is used as a metaphor for the mind of reciting the Buddha's name, in the three periods of time (past, present, future), in the ten directions, without anything that does not accord with one's nature, without any dualistic views. If one can truly be like this, then the Buddha-mother giving birth to a child, from birth to birth, will not be separated or distant from each other. Although this clarifies the principle of the interaction of feeling and response, it actually accords with the single thought of the beginning and the origin. Students should know this.
△ Next is the synthesis.
If sentient beings' minds remember the Buddha and recite the Buddha's name, in the present and in the future, they will certainly see the Buddha and will not be far from the Buddha.
Remembering the Buddha is spoken of in terms of phenomena, while reciting the Buddha's name should be discussed in terms of principle. In terms of phenomena, it means that the mind is focused on the pure realm. In terms of principle, it means that every thought is in accordance with the original source. In this way, one can observe the sixteen excellent realms in sequence, and the one mind and three contemplations are perfectly integrated and illuminated. If one can remember and recite in this way, in this life, one can see the Buddha in the present. Abandoning this body, in the next life, one will certainly reach the upper grades of lotus birth. Such a person bears the entire burden and is not far from the Buddha.
△ Next, it concludes with encouragement, explaining that merit comes from inherent nature.
It is precisely because of the equality of one principle and the connection of inherent nature that one can naturally remove suffering and give happiness.
The equality of one principle refers to the fact that the three natures of sentient beings are not different from the three bodies of all Buddhas.
也。天性相關者。此借世間法為譬。天以陰陽五行。化生萬物。同一氣類。故曰天地為一大天地。人身為一小天地。父之傳子。亦以己之小天地而化生其子。大小同氣。父子同形。骨血相符。業類相召。此天性之相關也。生佛之道亦然。同一體性。共一覺源。似天性相關之道。諸佛慈悲。常欲與樂而㧞苦。茍有機感扣。即蒙起應。皆自然而然。故曰任運。
△次釋成此宗四。初明彌陀妙應已成。
況無量壽佛。因中所發四十八愿。誓取極樂。攝受有情。今道果久成。僧那久滿。
諸佛誓願慈悲。雖皆平等。然亦有泛有切。有親有疏。前明拔苦與樂。功由天性。且泛明諸佛。莫不如此。然以誓願言之。諸佛與堪忍眾生。泛而且疏。惟我釋迦與彌陀。因中同爲伯仲。慈悲偏愍娑婆。故釋迦生五濁惡世。折伏剛強。彌陀出清泰樂邦。攝受調順。譬如嚴父慈母。作之成之。化道斯就。蓋菩薩慈悲。雖復平等。誓願開合。不無殊異。合之惟是四弘。開之則增減不一。故藥師開為十二。法藏開為四十八。然在因但發僧那於始心。今彌陀居果。則終大悲以赴難。妙應已成。而妙感斯赴。故彌陀慈悲。切而更親也。
△次勸眾生妙感當立二。初勸勿疑。
故凡百眾生。勿憂佛不來應。
世人唸佛
【現代漢語翻譯】 現代漢語譯本： 也。天性相關者。這是借用世間的法則來做比喻。天以陰陽五行，化生萬物，同屬於一種氣類。所以說天地是一個大的天地，人身是一個小的天地。父親傳給兒子，也是用自己的小天地來化生他的兒子。大小同氣，父子同形，骨血相符，業力種類相互感召，這就是天性的相關。生佛的道理也是這樣，同一體性，共一個覺悟的根源，類似於天性相關的道理。諸佛慈悲，常常想要給予快樂而拔除痛苦，只要有根機感應，就會得到佛的應答，一切都是自然而然的，所以說是任運。 △接下來解釋成就此宗的四個方面。首先說明彌陀（Amitābha）的妙應已經成就。 況且無量壽佛（Amitābha），在因地中所發的四十八愿，誓願要取得極樂世界，攝受有情眾生。現在道果已經長久成就，誓願已經圓滿。 諸佛的誓願慈悲，雖然都是平等的，然而也有普遍和切要、親近和疏遠的區別。前面說明拔除痛苦和給予快樂，功勞在於天性，只是普遍地說明諸佛都是這樣。然而從誓願來說，諸佛與堪忍世界的眾生，是普遍而且疏遠的。只有我釋迦（Śākyamuni）和彌陀（Amitābha），在因地中同爲道友，慈悲特別憐憫娑婆世界。所以釋迦（Śākyamuni）生在五濁惡世，折服剛強眾生，彌陀（Amitābha）出現在清泰樂邦，攝受調順眾生。譬如嚴厲的父親和慈祥的母親，成就眾生，教化之道因此成就。菩薩的慈悲，雖然是平等的，誓願的開合，不無差異。合起來只是四弘誓願，分開來則增減不一。所以藥師佛（Bhaiṣajyaguru）開為十二大愿，法藏比丘（Dharmākara）開為四十八大愿。然而在因地只是發起了誓願于最初的心，現在彌陀（Amitābha）居於果地，則是始終以大悲來赴難，妙應已經成就，而妙感也隨之而來。所以彌陀（Amitābha）的慈悲，是切要而且更加親近的。 △接下來勸導眾生妙感應當建立，分為兩點。首先勸導不要懷疑。 所以一切眾生，不要擔憂佛不來應。
【English Translation】 English version: Also, those related by inherent nature. This borrows worldly laws as a metaphor. Heaven uses yin and yang, and the five elements, to transform and generate all things, belonging to the same kind of qi (energy). Therefore, it is said that heaven and earth are one great heaven and earth, and the human body is one small heaven and earth. A father passing on to his son is also using his own small heaven and earth to transform and generate his son. The large and small share the same qi, father and son share the same form, bones and blood are compatible, and karmic types attract each other. This is the connection of inherent nature. The path of sentient beings and Buddhas is also like this, sharing the same essence, sharing the same source of enlightenment, similar to the principle of inherent nature being related. The compassion of all Buddhas is to always want to give joy and remove suffering. If there is a receptive opportunity, one will receive the Buddha's response, all of which is natural, so it is called 'effortless functioning'. △ Next, explain the four aspects of accomplishing this school. First, clarify that the wonderful response of Amitābha (Infinite Life Buddha) is already accomplished. Moreover, Amitābha (Amitābha) Buddha, the forty-eight vows made in the causal stage, vowed to take the Land of Ultimate Bliss and gather sentient beings. Now the fruit of the path has long been accomplished, and the vows have been fulfilled for a long time. The vows and compassion of all Buddhas are equal, but there are also general and specific, close and distant differences. The previous explanation of removing suffering and giving joy, the merit lies in inherent nature, and generally explains that all Buddhas are like this. However, in terms of vows, the Buddhas and the sentient beings of the world of endurance are general and distant. Only Śākyamuni (Śākyamuni) and Amitābha (Amitābha), in the causal stage, were fellow practitioners, and compassion particularly pities the Saha world. Therefore, Śākyamuni (Śākyamuni) was born in the evil world of the five turbidities, subduing the stubborn, and Amitābha (Amitābha) appeared in the pure and peaceful land, gathering and subduing the docile. It is like a strict father and a loving mother, accomplishing sentient beings, and the path of transformation is thus accomplished. Although the compassion of Bodhisattvas is equal, the opening and closing of vows are not without differences. Combining them is only the Four Great Vows, and separating them increases or decreases differently. Therefore, Bhaiṣajyaguru (Medicine Buddha) opened into twelve great vows, and Dharmākara (Dharmākara) opened into forty-eight great vows. However, in the causal stage, vows were only made at the initial mind, and now Amitābha (Amitābha) resides in the fruit stage, and ultimately goes to the rescue with great compassion. The wonderful response has been accomplished, and the wonderful feeling follows. Therefore, Amitābha's (Amitābha) compassion is specific and even closer. △ Next, encourage sentient beings to establish wonderful feelings, divided into two points. First, encourage not to doubt. Therefore, all sentient beings, do not worry that the Buddha will not respond.
。極所憂疑者。我今雖唸佛求生。倘臨終佛不來接引。豈不唐捐其功。故勸云。凡百念佛。勿憂不應。以生佛天性相關故。彌陀誓願成就故。
△次勸立宗。
但當生信憶念。數數發願愿生西方。
世人于凈土法門不忻樂者。凡墮三失。一者不信。二者不念。三者不願。不信品數至多。大約有三種。一者全然不信。外道有之。二者但信有己佛。不信有他佛。禪人有之。三者信有他佛。不信己佛。事相行人有之。今論主勸人須己他兼信。斯悟生佛不二也。二者不念亦有三種。一者全然不念。悠悠凡夫有之。二者念己。而不念他。禪人有之。三者念他而不念己。事相之人有之。今論主勸人須己他並念。斯悟念而無念也。三者不願亦有三種。一者全然不願。悠悠凡夫有之。二者愿自成佛。不願他佛攝成。此禪人有之。三者愿他佛來迎。不知己佛自往。此事相人有之。今論主勸人須己他並愿。斯悟生即無生也。
△三譬生佛感應任運。
如磁石與針。任運吸取。
磁石。即慈母石也。磁為鐵之母。鐵為磁之子。此無情中亦天性相關。氣分相攝。任運而然。不假勉強。以喻彌陀無緣慈。悲為眾生之慈母。感應道交無差忒者也。
△四明生佛感應難易三。初借譬感應合否。
然
【現代漢語翻譯】 現代漢語譯本：最讓人憂慮和懷疑的是，我現在雖然唸佛求生凈土，但如果臨終時阿彌陀佛不來接引，豈不是白費功夫？所以勸導說：凡是念佛的人，不要擔心沒有感應，因為眾生和佛的天性是相關的，而且阿彌陀佛的誓願一定會成就。
其次是勸人確立宗旨。
只要生起信心，憶念阿彌陀佛，並且多次發願往生西方極樂世界。
世人對於凈土法門不歡喜的原因，大致可以歸為三種缺失：一是沒有信心，二是沒有憶念，三是沒有發願。沒有信心的情況有很多種，大致有三種：一是完全不相信，外道中常見；二是隻相信有自性佛（己佛），不相信有他方佛（他佛），禪宗修行人中常見；三是相信有他方佛，不相信有自性佛，從事相上修行的行人中常見。現在論主勸人必須自性佛和他方佛都相信，這樣才能領悟眾生和佛是不二的。二是沒有憶念也有三種：一是完全不憶念，庸庸碌碌的凡夫常見；二是隻憶念自性佛，而不憶念他方佛，禪宗修行人中常見；三是隻憶念他方佛，而不憶念自性佛，從事相上修行的行人中常見。現在論主勸人必須自性佛和他方佛都憶念，這樣才能領悟憶念即是無念。三是沒有發願也有三種：一是完全不發願，庸庸碌碌的凡夫常見；二是隻愿自己成佛，不願他方佛攝受自己成就，這種禪宗修行人中常見；三是愿他方佛來迎接，卻不知道自性佛本來就能前往，這種從事相上修行的行人中常見。現在論主勸人必須自己和他方都發愿，這樣才能領悟往生即是無生。
第三是用比喻說明眾生和佛的感應是自然而然的。
就像磁石和鐵針，自然而然地相互吸引。
磁石，就是慈母石。磁是鐵的母親，鐵是磁的兒子。這無情之物中也有天性相關的，氣分相互攝取，自然而然，不需要勉強。用它來比喻阿彌陀佛無緣大慈，以慈悲為眾生的慈母，感應道交沒有絲毫差錯。
第四是說明眾生和佛感應的難易。首先借用比喻說明感應是否能合。
【English Translation】 English version: The most worrying and doubtful thing is that although I am now reciting the Buddha's name seeking rebirth [in the Pure Land], if Amitabha Buddha (Amitabha: The Buddha of Infinite Light and Life) does not come to receive me at the time of death, wouldn't all my efforts be in vain? Therefore, it is advised: All those who recite the Buddha's name, do not worry about not receiving a response, because the nature of sentient beings and the Buddha are related, and Amitabha's vow will surely be fulfilled.
Next is to encourage establishing a principle.
Just generate faith, remember the Buddha, and repeatedly make vows to be reborn in the Western Pure Land.
The reason why people do not rejoice in the Pure Land Dharma (Pure Land Dharma: The teachings and practices related to achieving rebirth in the Pure Land) can be attributed to three shortcomings: first, lack of faith; second, lack of mindfulness; and third, lack of vows. There are many kinds of lack of faith, roughly three types: first, complete disbelief, common among heretics; second, believing only in one's own Buddha (己佛, Jī Fó: one's inherent Buddha-nature), not believing in other Buddhas (他佛, Tā Fó: Buddhas in other realms), common among Chan practitioners; third, believing in other Buddhas, not believing in one's own Buddha, common among practitioners who focus on rituals and practices. Now, the author advises people to believe in both one's own Buddha and other Buddhas, so as to realize that sentient beings and the Buddha are not two. Second, lack of mindfulness also has three types: first, complete lack of mindfulness, common among ordinary people; second, being mindful only of one's own Buddha, not being mindful of other Buddhas, common among Chan practitioners; third, being mindful only of other Buddhas, not being mindful of one's own Buddha, common among practitioners who focus on rituals and practices. Now, the author advises people to be mindful of both one's own Buddha and other Buddhas, so as to realize that mindfulness is non-mindfulness. Third, lack of vows also has three types: first, complete lack of vows, common among ordinary people; second, only vowing to become a Buddha oneself, not wishing to be received and accomplished by other Buddhas, common among Chan practitioners; third, wishing for other Buddhas to come and receive, but not knowing that one's own Buddha can go there, common among practitioners who focus on rituals and practices. Now, the author advises people to make vows for both oneself and others, so as to realize that rebirth is non-birth.
Third is to use a metaphor to illustrate that the response between sentient beings and the Buddha is natural.
Like a magnet and a needle, they attract each other naturally.
A magnet is like a loving mother stone. Magnet is the mother of iron, and iron is the son of magnet. Even in these inanimate objects, there is a natural connection, with their energies attracting each other naturally, without any effort. This is used to illustrate Amitabha's unconditional compassion, with compassion being the loving mother of sentient beings, and the interaction of response and the Way is without any error.
Fourth is to explain the ease or difficulty of the response between sentient beings and the Buddha. First, use a metaphor to illustrate whether the response can be aligned.
磁能吸鐵而不能吸銅。針能合磁而不能合玉。
喻中以磁鐵例之銅玉。以喻泛的親疏。下合法中義甚明顯。
△次合法誓願相關。
譬猶佛能度有緣而不能度無緣。眾生易感彌陀。而不易感諸佛。豈非生佛。誓願相關者乎。
佛能度有緣。不能度無緣。如磁能吸鐵。不能吸銅。眾生易感彌陀。而不易感諸佛。如針能合磁。而不能合玉。今彌陀佛與我釋迦。自為大通智勝十六王子以來。恒在娑婆憐愍眾生。慈悲誓願者深。與物結緣者眾。行行填愿者久。攝取佛土者勝。憶念眾生者切。神通力用者大。天性相關非淺淺也。
△三結顯當具三要。
是以求生凈土者。信行愿三。缺一不可。
信行愿三。名為往生三要。要者緊要。謂此三皆是往生緊要。一不可緩。又要領。如衣之領。如裳之要。提領而衣來。舉要而裳至。蓋行無信不立。信無行不成。二法無愿。又無約束。信喻船之點首。行如船之櫓棹。愿如船之尾柁。三者俱備。往生凈土必矣。
△次二門。明時處不隔二。初一門約處論妙。次一門約時論妙。初中二。初標。
九彼此恒一門。
彼。指極樂。此。指娑婆。彼此凈穢雖殊。不外當人一念。故稱恒一。
△次釋二。初述偈立宗。
若
【現代漢語翻譯】 現代漢語譯本 磁鐵能吸引鐵，卻不能吸引銅。針能與磁鐵相合，卻不能與玉相合。
這是用磁鐵和銅、玉來比喻。用以比喻普遍的親疏關係。下面的合法性中的意義非常明顯。
△其次，合法性與誓願相關。
譬如佛能度化有緣之人，卻不能度化無緣之人。眾生容易感應阿彌陀佛（Amitabha，音譯名，意為無量光佛），而不容易感應其他諸佛。這難道不是因為佛與眾生之間的誓願相互關聯嗎？
佛能度化有緣之人，不能度化無緣之人，就像磁鐵能吸引鐵，不能吸引銅一樣。眾生容易感應阿彌陀佛，而不容易感應其他諸佛，就像針能與磁鐵相合，不能與玉相合一樣。現在阿彌陀佛與我釋迦牟尼佛（Sakyamuni，佛名，意為釋迦族的聖人），自從大通智勝佛（Mahabhijna-jnanabhibhu Buddha，佛名）時的十六王子以來，一直都在娑婆世界（Saha world，佛教術語，指充滿苦難的世界）憐憫眾生。他們的慈悲誓願深厚，與眾生結緣眾多，履行誓願的時間長久，攝取佛土的功德殊勝，憶念眾生的心意懇切，神通力用廣大。這種天性上的關聯絕非淺薄。
△第三，總結時要明確具備信、行、愿三要素。
因此，求生凈土的人，信、行、愿三者，缺一不可。
信、行、愿三者，被稱為往生凈土的三要。『要』是緊要的意思，意思是這三者都是往生凈土的緊要因素，一個都不能放鬆。『要』又是綱要、要領的意思，就像衣服的領子，裙子的腰一樣。提起領子衣服就順了，抓住腰裙子就提起來了。因為沒有信心，修行就不能確立；沒有修行，信心就不能成就。二法沒有願力，就沒有約束。信就像船的點首，行就像船的櫓棹，愿就像船的尾舵。三者都具備，往生凈土就必定能實現。
△其次是二門，說明時間和空間並不相互隔絕。第一門是從空間上論述其妙處，第二門是從時間上論述其妙處。第一門中又分為兩部分。第一部分是標示。
九、彼此恒一門。
『彼』，指極樂世界（Sukhavati，佛教術語，阿彌陀佛的凈土）。『此』，指娑婆世界。彼此凈土和穢土雖然不同，但不離當人的一念心。所以稱為『恒一』。
△其次是解釋，分為兩部分。第一部分是陳述偈頌，確立宗旨。
若
【English Translation】 English version A magnet attracts iron but not copper. A needle can be joined to a magnet but not to jade.
This uses the example of a magnet, copper, and jade. It is used to illustrate the commonality of closeness and distance. The meaning in the following legalities is very clear.
△ Next, legality is related to vows.
For example, a Buddha can liberate those with affinity but not those without affinity. Sentient beings easily connect with Amitabha (Amitabha, transliteration, meaning Infinite Light Buddha) but not easily with other Buddhas. Isn't this because the vows between the Buddha and sentient beings are interconnected?
A Buddha can liberate those with affinity but not those without affinity, just as a magnet can attract iron but not copper. Sentient beings easily connect with Amitabha but not easily with other Buddhas, just as a needle can be joined to a magnet but not to jade. Now, Amitabha Buddha and I, Sakyamuni Buddha (Sakyamuni, Buddha's name, meaning sage of the Sakya clan), since the sixteen princes of Mahabhijna-jnanabhibhu Buddha (Mahabhijna-jnanabhibhu Buddha, Buddha's name), have always been in the Saha world (Saha world, Buddhist term, referring to the world full of suffering) pitying sentient beings. Their compassionate vows are deep, they have formed many connections with sentient beings, they have fulfilled their vows for a long time, their merit in taking in Buddha lands is supreme, their remembrance of sentient beings is earnest, and their supernatural powers are vast. This natural connection is by no means shallow.
△ Third, when summarizing, it should be clear that the three essentials of faith, practice, and vows are present.
Therefore, for those who seek rebirth in the Pure Land, faith, practice, and vows are indispensable.
Faith, practice, and vows are called the three essentials for rebirth in the Pure Land. 'Essential' means crucial, meaning that these three are all crucial factors for rebirth in the Pure Land, and none can be relaxed. 'Essential' also means outline and key, like the collar of a garment or the waist of a skirt. Lifting the collar straightens the garment, and grasping the waist raises the skirt. Because without faith, practice cannot be established; without practice, faith cannot be accomplished. Without vows, the two dharmas have no restraint. Faith is like the bow of a ship, practice is like the oars of a ship, and vows are like the rudder of a ship. With all three present, rebirth in the Pure Land is certain.
△ Next are the two gates, explaining that time and space are not mutually isolated. The first gate discusses its wonders from the perspective of space, and the second gate discusses its wonders from the perspective of time. The first gate is divided into two parts. The first part is the indication.
Nine, the gate of constant oneness between here and there.
'There' refers to the Pure Land of Ultimate Bliss (Sukhavati, Buddhist term, Amitabha's Pure Land). 'Here' refers to the Saha world. Although the Pure Land and the defiled land are different, they are inseparable from the one thought of the person. Therefore, it is called 'constant oneness'.
△ Next is the explanation, divided into two parts. The first part is stating the verses and establishing the purpose.
If
人臨終時。能不失正念。或見光見華。已受寶池生。
凈業辦於一生。正念主于臨去。此古人所謂平居念正。臨終安得不正。此得之於上者也。平居散心稱佛。臨終攝散歸定。此得之於中者也。凡愚惡逆眾生。善友勉勵歸正。此得之於下者也。凈土法門。不必盡然。但得臨終一念歸正。華池九品俱預法流。然有雖正念而絕無聞見。識托蓮華者。又有業牽冥界。判決往生者。不在此論。今明彼此恒一。正在此土臨終見光見華。已受彼土寶池化生。茍非恒一。焉臻此妙。
△次依宗釋義三。初約事驗以立根本。
論曰。彼生傳云。張抗。仕石晉為翰林學士。課大悲咒十萬遍。愿生西方。一日寢疾。惟唸佛號。忽謂家人曰。西方凈土秪在堂屋西邊。阿彌陀佛坐蓮華上。見翁兒在蓮華池金沙地上禮拜嬉戲。良久唸佛而化。翁兒。抗之孫也。
張抗。舉往生人。課大悲咒。指往生行愿。惟唸佛號。指正念之由。蓋臨終苦逼無暇誦咒。惟佛號省力。易成正念。謂家人語。正明彼此恒一之驗。有人疑此是魔事者。皆由不知惟心凈土之理。故也。或問曰。所見蓮華。是凈土相。若翁兒亦在其中。此兒生耶死耶。若死無有行愿。云何往生。若生豈有生人同居蓮界。皆不然也。答曰。別本載翁兒三歲而亡。或是再
【現代漢語翻譯】 現代漢語譯本 人在臨終的時候，如果能夠不失去正確的念頭（正念：指對阿彌陀佛的憶念），或者見到光明、見到蓮花，就已經註定會在極樂世界的寶池中化生。
凈土法門的修持，在於一生精進；而臨終的正念，則至關重要。這就是古人所說的，平時念佛端正，臨終才能安穩不亂。這是上等根器的人所能達到的境界。平時散亂心念佛，臨終能夠收攝散亂，歸於一心，這是中等根器的人所能達到的境界。至於那些凡夫、愚昧、作惡之人，通過善友的勸勉鼓勵，最終歸於正念，這是下等根器的人所能達到的境界。修習凈土法門，不必完全拘泥於這些。只要臨終一念歸於正念，就能在極樂世界的蓮花池中預定自己的品位。然而，也有一些人雖然正念，但並沒有任何見聞，神識寄託于蓮花之中往生；還有一些人被業力牽引到冥界，經過判決后往生。這些情況不在我們討論的範圍之內。現在所說的是，此土和彼土始終如一，正是在此土臨終時見到光明、見到蓮花，就已經註定在彼土的寶池中化生。如果不是始終如一，怎麼能達到如此殊勝的境界呢？
△下面根據宗義解釋，分為三部分。首先，從事實的驗證來確立根本。
論中說，《彼生傳》記載：張抗，在後晉時期擔任翰林學士，持誦大悲咒十萬遍，發願往生西方極樂世界。有一天生病，只是唸誦佛號。忽然對家人說：『西方凈土就在堂屋的西邊，阿彌陀佛（Amitābha：佛教中西方極樂世界的教主）坐在蓮花上，我看見我的孫子翁兒在蓮花池的金沙地上禮拜嬉戲。』過了一會兒，唸佛而逝。翁兒，是張抗的孫子。
張抗，是往生者的例子。持誦大悲咒，指的是往生的行愿。只是唸誦佛號，指的是正念的由來。因為臨終時痛苦逼迫，沒有時間誦咒，只有佛號省力，容易成就正念。對家人說的話，正是表明此土和彼土始終如一的驗證。有人懷疑這是魔事，都是因為不瞭解唯心凈土的道理。有人問：『所見的蓮花，是凈土的景象。如果翁兒也在其中，這個孩子是活著還是死了呢？如果死了，就沒有行愿，怎麼能往生？如果活著，難道有活人同住在蓮花界嗎？』這些說法都不對。回答說：別的版本記載翁兒三歲就去世了，或許是再次...
【English Translation】 English version When a person is dying, if they can maintain right mindfulness (正念: referring to the recollection of Amitābha), or see light and flowers, they are already destined to be born in the treasure pond of the Pure Land.
The practice of Pure Land Buddhism lies in diligent cultivation throughout one's life; and right mindfulness at the time of death is crucial. This is what the ancients meant when they said that if one's mindfulness is correct in ordinary times, one will be peaceful and undisturbed at the time of death. This is the state that people of superior capacity can achieve. If one recites the Buddha's name with a scattered mind in ordinary times, and can gather the scattered mind and return to single-mindedness at the time of death, this is the state that people of medium capacity can achieve. As for those ordinary people, the foolish, and the wicked, through the encouragement of good friends, they eventually return to right mindfulness, this is the state that people of inferior capacity can achieve. In practicing the Pure Land method, one does not have to be completely bound by these. As long as one's mind returns to right mindfulness at the moment of death, one can reserve one's place in the lotus pond of the Pure Land. However, there are also some who, although having right mindfulness, do not have any sights or sounds, and their consciousness is entrusted to a lotus flower for rebirth; and there are also some who are dragged by karma to the underworld, and are reborn after judgment. These situations are not within the scope of our discussion. What we are talking about now is that this land and that land are always the same, and it is precisely because one sees light and flowers at the time of death in this land that one is destined to be born in the treasure pond of that land. If it were not always the same, how could one reach such a sublime state?
△ The following explains according to the tenets of the school, in three parts. First, establish the foundation from the verification of facts.
The treatise says, the 'Bi Sheng Zhuan' (彼生傳) records: Zhang Kang, served as a Hanlin Academician during the Later Jin Dynasty, recited the Great Compassion Mantra (大悲咒) one hundred thousand times, and vowed to be reborn in the Western Pure Land. One day he fell ill and only recited the Buddha's name. Suddenly he said to his family: 'The Western Pure Land is just west of the hall, Amitābha (阿彌陀佛: the Buddha of the Western Pure Land of Ultimate Bliss) is sitting on a lotus flower, and I see my grandson Weng'er playing and worshiping on the golden sand ground of the lotus pond.' After a while, he passed away reciting the Buddha's name. Weng'er was Zhang Kang's grandson.
Zhang Kang is an example of a person who was reborn in the Pure Land. Reciting the Great Compassion Mantra refers to the vows and practices for rebirth. Only reciting the Buddha's name refers to the origin of right mindfulness. Because at the time of death, one is tormented by pain and has no time to recite mantras, only the Buddha's name is less strenuous and easier to achieve right mindfulness. What he said to his family is precisely the verification that this land and that land are always the same. Some people suspect that this is a demonic event, all because they do not understand the principle of the Pure Land being only mind. Someone asked: 'The lotus flower seen is a scene of the Pure Land. If Weng'er is also in it, is this child alive or dead? If he is dead, he has no vows and practices, how can he be reborn? If he is alive, how can a living person live in the lotus realm?' These statements are all incorrect. The answer is: other versions record that Weng'er died at the age of three, perhaps it is a re...
來之人。往昔行愿早已成就。舍此餘生以托彼土。或承乃祖咒愿力故。經云。沾持咒人飄身之風。浴身之水。尚得往生。何況親承咒愿之力者乎。
△次約心性以泯能所二。明土居心內。
所以爾者。蓋西方極樂世界。乃吾心中之一土耳。娑婆世界。亦吾心中之一土耳。
釋張抗往生之相。以成彼此恒一之理。娑婆極樂。凈穢雖殊。能具之心。彼此焉異。
△次明心無遠近。
約土而言。有十萬億彼此之異。約心而觀。原無遠近。
約土而言。乃全性而相故異。約心而言。乃全相而性故同。即之常分。派之常合。異焉同焉。存之可也。亡之亦可也。況心即三性具足。廣大清凈。尚何彼此凈穢之殊異哉。
△三約果相以絕去來三。初釋妨。
但眾生自受生以來。為五陰區局真性不契心源。
或有妨云。凈土惟心。誰人不具。即目可見。何待臨終。故釋之。受生以來有遠有近。區局真性。有淺有深。遠則無始。近則此生。淺則色陰。深則五陰。今且一往。就此生為色陰區宇。局此真性。不契心源。何也。蓋往生之人凡多聖少。居凡夫地。破陰為難。今橫論五根。悉為色陰所蔽。是以見不超色。聞不出聲。乃至眼耳遠不見聞。謂之區局真性。不契心源也。
【現代漢語翻譯】 現代漢語譯本：
這些人，是往昔所發的誓願早已成就的人。他們捨棄這剩餘的生命，是爲了寄託于西方極樂世界。或許是承蒙他們祖先的咒愿之力。經書上說，沾染到持咒人飄過的風，沐浴過持咒人的水，尚且能夠往生，更何況是親身承受咒愿之力的人呢？ 接下來從心性的角度來泯滅能與所的對立，說明凈土就在心中。 所以這樣說，是因為西方極樂世界，乃是我們心中所顯現的一片凈土罷了。娑婆世界，也是我們心中所顯現的一片凈土罷了。 解釋張抗往生的表相，來成就彼此恒常如一的道理。娑婆世界和極樂世界，雖然清凈和污穢不同，但能顯現這些世界的心，彼此有什麼不同呢？ 接下來闡明心沒有遠近之分。 從凈土的角度來說，有十萬億佛土彼此間的差異。從心的角度來觀察，原本就沒有遠近之分。 從凈土的角度來說，是完全依隨自性而顯現的表相，所以才有差異。從心的角度來說，是完全依隨表相而回歸自性，所以本體是相同的。執著於它，它就永遠分離；放開它，它就永遠合一。差異和相同，存在也可以，不存在也可以。更何況心具足三性，廣大而清凈，哪裡還有彼此清凈和污穢的差別呢？ 第三，從果相的角度來斷絕過去、現在、未來三世的遷流。首先解釋疑問。 只是眾生自從受生以來，被五陰（色、受、想、行、識）所侷限，真性無法與心源相契合。 或許有人會質疑說，凈土唯心，誰人不具備？現在就能親眼看到，何必等到臨終？所以解釋說，自從受生以來，有遠有近，侷限真性，有淺有深。遠則可以追溯到無始以來，近則就是此生。淺則是被色陰所障蔽，深則是被五陰所障蔽。現在且簡單地說，就以今生被色陰所侷限的情況來說，真性無法與心源相契合。為什麼呢？因為往生的人，凡夫多而聖人少。處於凡夫的地位，破除五陰是很困難的。現在橫向來說，五根都被色陰所遮蔽。因此，眼見不能超越色，耳聞不能超出聲，乃至眼耳不能遠見遠聞，這就是所謂的侷限真性，不與心源相契合。
【English Translation】 English version:
These people are those whose past vows have long been fulfilled. They relinquish this remaining life to entrust themselves to that land. Perhaps it is due to the power of their ancestors' mantras. The scriptures say that even the wind that brushes against a mantra reciter, or the water in which they bathe, can lead to rebirth in the Pure Land, how much more so for those who directly receive the power of their vows? Next, from the perspective of mind-nature, we eliminate the duality of subject and object, clarifying that the Pure Land resides within the mind. The reason for this is that the Western Pure Land of Ultimate Bliss is merely a Pure Land manifested within our minds. The Saha world is also a Pure Land manifested within our minds. Explaining the appearance of Zhang Kang's rebirth, to establish the principle of constant oneness between the two. Although the Saha world and the Pure Land differ in purity and defilement, what difference is there between the minds that manifest these worlds? Next, clarifying that the mind has no near or far. From the perspective of the Pure Land, there are differences of hundreds of thousands of millions of Buddha lands between them. From the perspective of the mind, there is originally no near or far. From the perspective of the Pure Land, it is the appearance that manifests entirely according to its nature, so there are differences. From the perspective of the mind, it is the return of the nature entirely according to the appearance, so the essence is the same. If you cling to it, it will always be separated; if you let it go, it will always be united. Difference and sameness, existence is acceptable, non-existence is also acceptable. Moreover, the mind is complete with the three natures, vast and pure, where are there differences between purity and defilement? Third, from the perspective of the fruit appearance, we sever the flow of the three times: past, present, and future. First, explain the objection. It is just that sentient beings, since birth, have been limited by the five skandhas (form, feeling, perception, volition, consciousness), and their true nature cannot be in harmony with the source of the mind. Perhaps someone may object and say, 'The Pure Land is only mind, who does not possess it? It can be seen with our own eyes now, why wait until the moment of death?' Therefore, it is explained that since birth, there is near and far, limiting the true nature, there is shallow and deep. The far can be traced back to beginningless time, the near is this life. The shallow is obscured by the form skandha, the deep is obscured by the five skandhas. Now, let's simply say that, taking the situation of being limited by the form skandha in this life, the true nature cannot be in harmony with the source of the mind. Why? Because among those who are reborn, there are more ordinary people than sages. Being in the position of an ordinary person, it is difficult to break through the five skandhas. Now, horizontally speaking, the five roots are all obscured by the form skandha. Therefore, what the eye sees cannot transcend form, what the ear hears cannot transcend sound, and even the eyes and ears cannot see and hear far away. This is what is called limiting the true nature, not being in harmony with the source of the mind.
△次正明。
唸佛之人果報成熟。將舍現陰。趣生陰時。凈土蓮華忽然在前。惟心境界。非有去來彼此之相。
初二句。明凈業成就。次二句。明隨業受生。次二句。明印壞文成。次三句。以惟心泯其妄相。既曰將舍現陰趣生陰時。未破五陰明矣。蓮華在前者。色陰堅固妄想雖然未破。此身幻化之相將離。則眼不為色區。耳不為聲區。十萬億剎之遐方。忽然在前。此皆惟心境界。豈有去來彼此之相可得哉。
△三引證二。初楞嚴。
故首楞嚴經云。臨命終時。未舍暖觸。一生善惡。俱時頓現。純想即飛。必生天上。若飛心中。兼福兼慧。及與凈愿。自然心開。見十方佛。一切凈土。隨愿往生。
人之受生。以識息暖三。和合而成。經云未舍暖觸。正將終未終之時。色陰將舍未舍之際。一生所作善之與惡。一時現前。惡則純情而墜。善則純想而飛。善惡雜修。則情想升沉兼有。如經所說其相甚明。所飛心中兼福兼慧者。福則助修。慧則唸佛。共為凈業。及與凈愿者。加之以發願求生。自然心開見十方佛。一切凈土隨愿往生。正因色舍而不隔也。以此例知。若沉心中兼謗三寶。及與惡愿亦必自然心開。見閻摩王一切地獄。隨愿往生。以舍色陰故。中陰眾生。皆得五通。職此之由也。
【現代漢語翻譯】 現代漢語譯本 △次正明。
唸佛之人果報成熟，將要捨棄現陰（指現在的色身），趣向生陰（指來世的色身）的時候，凈土的蓮花忽然出現在眼前。這完全是唯心所現的境界，並非真的有來去彼此的相狀。
開頭兩句，說明凈業已經成就。接著兩句，說明隨著業力而受生。再接著兩句，說明印壞文成（比喻舊的色身壞滅，新的凈土景象顯現）。最後三句，用唯心的道理來泯除妄想的相狀。既然說是『將舍現陰趣生陰時』，說明還沒有破除五陰。蓮花出現在眼前，是因為色陰堅固的妄想雖然沒有破除，但這個幻化的色身將要離去，那麼眼睛就不會被色相所迷惑，耳朵也不會被聲音所困擾，距離十萬億佛剎之遙遠的西方凈土，忽然就在眼前。這都是唯心所現的境界，哪裡有什麼來去彼此的相狀可以得到呢？
△三引證二。初楞嚴。
所以《首楞嚴經》（Śūraṅgama Sūtra）中說：『臨命終時，未舍暖觸，一生善惡，俱時頓現。純想即飛，必生天上。若飛心中，兼福兼慧，及與凈愿，自然心開，見十方佛，一切凈土，隨愿往生。』
人受生，是由識、息、暖三種要素和合而成。《經》中說『未舍暖觸』，正是將要終結而未終結的時候，色陰將要捨棄而未捨棄之際，一生所做的善事與惡事，一時都顯現出來。作惡則是純粹的情慾而墜落，行善則是純粹的意念而飛昇。善惡夾雜修行，那麼情慾和意念的升沉兼而有之，如經文所說，其相狀非常明顯。『所飛心中兼福兼慧』，福是輔助修行，慧是念佛，共同作為凈業。『及與凈愿者』，再加上發願求生凈土，自然心開，見到十方諸佛，一切凈土，隨著願力往生。這正是因為捨棄色身而不被阻隔的緣故。由此可以推知，如果沉溺於心中，又誹謗三寶，以及懷有惡愿，也必定自然心開，見到閻摩王（Yama-rāja），一切地獄，隨著惡愿往生。因為捨棄色陰的緣故，中陰眾生，都能得到五種神通，原因就在於此。
【English Translation】 English version △ Clarification on the Sequence.
When the karmic reward of a person who recites the Buddha's name matures, and they are about to relinquish the present skandha (physical body) and proceed to the next skandha (future physical body), the lotus flower of the Pure Land suddenly appears before them. This is entirely a manifestation of the mind, without any real coming, going, or distinctions.
The first two lines clarify the accomplishment of pure karma. The next two lines clarify rebirth according to karma. The following two lines clarify the 'seal broken, text formed' (an analogy for the old body breaking down and the new Pure Land appearing). The last three lines use the principle of 'mind-only' to eliminate illusory appearances. Since it says 'about to relinquish the present skandha and proceed to the next skandha,' it is clear that the five skandhas have not yet been broken. The lotus flower appearing before them is because, although the firm delusion of the form skandha has not been broken, the illusory form of this body is about to depart, so the eyes are not deluded by form, and the ears are not confined by sound. The distant Pure Land, hundreds of thousands of millions of Buddha-lands away, suddenly appears before them. These are all manifestations of the mind; how can there be any real coming, going, or distinctions to be found?
△ Three, Citing Evidence, Two Sections. First, the Śūraṅgama Sūtra.
Therefore, the Śūraṅgama Sūtra (Śūraṅgama Sūtra) says: 'At the time of death, before relinquishing warmth and touch, all the good and evil deeds of a lifetime appear simultaneously. Pure thought ascends and is certainly reborn in the heavens. If, within that ascending thought, there is both merit and wisdom, along with pure vows, the mind naturally opens, and one sees the Buddhas of the ten directions and all the Pure Lands, and is reborn according to one's vows.'
A person's rebirth is formed by the combination of consciousness, breath, and warmth. The sutra says 'before relinquishing warmth and touch,' which is precisely the time when one is about to die but has not yet died, the moment when the form skandha is about to be relinquished but has not yet been relinquished. All the good and evil deeds done in a lifetime appear at once. Evil leads to falling due to pure emotion, while good leads to ascending due to pure thought. Mixed cultivation of good and evil results in a combination of emotional sinking and thoughtful rising, as the sutra describes very clearly. 'If, within that ascending thought, there is both merit and wisdom,' merit assists cultivation, and wisdom is the recitation of the Buddha's name, both acting as pure karma. 'Along with pure vows' means adding the aspiration to be reborn in the Pure Land, naturally opening the mind, seeing the Buddhas of the ten directions, and all the Pure Lands, and being reborn according to one's vows. This is precisely because the form skandha is relinquished without obstruction. From this, we can infer that if one is immersed in the mind, slandering the Three Jewels, and harboring evil vows, one will also naturally open the mind, see Yama-rāja (Yama-rāja), and all the hells, and be reborn according to one's evil vows. Because the form skandha is relinquished, beings in the intermediate state all attain the five supernatural powers, and this is the reason for it.
△次妙宗。
法智大師云。須知垂終。自見坐金蓮身。已是彼國生陰。亦此意也。
天臺大師觀經疏云。及其瞑目告終。上珍臺而高踴。文成印壞。坐金蓮而化生。初句可知。次句文成印壞者。大經二十七云。譬如蠟印印泥。印與泥合。印滅文成。以喻凡夫現在陰滅。中有陰生。法智大師云。今藉此文。以喻往生菩薩。此土陰滅。彼土陰生。須知垂終自見坐金蓮華身。已是彼國生陰故也。
△次一門約時論妙二。初標。
十現未互在門。
楞伽經云。初生即有滅。不為愚者說。故教中有云。剎那九世。一念三千。又云。十世古今。始終不離於當念。又華嚴經云。一念普觀無量劫。無去無來亦無住。皆現未互在之義也。
△次釋二。初述偈立宗。
行者今唸佛。功德不唐捐。因中已有果。如蓮華開敷。
初二句明唸佛之人。功無虛棄。第三句。釋其所以。第四句。以喻況顯。
△次依宗釋義二。初明由因感果。
論曰。圓頓教人。頓悟心性。無修而修。修彼樂邦。性中所具極樂。由修顯發。
夫唸佛是同。教判偏圓。功收漸頓者。皆由悟與不悟。圓與不圓。以分漸頓爾。今明圓頓教人。最初頓悟心性。生心即佛心。因源超果海。悟心具則無法不
【現代漢語翻譯】 現代漢語譯本 △其次是妙宗。
法智大師說：『須知臨終時，自己見到坐在金蓮花上的身體，已經是彼國（指極樂世界）的生陰（指中陰身）。』也是這個意思。
天臺大師在《觀經疏》中說：『等到他閉上眼睛告別塵世，登上珍寶臺而高高昇起，文成印壞（指此土的業報身滅，彼土的蓮花化生身成），坐在金蓮花上化生。』第一句容易理解。第二句『文成印壞』出自《大般涅槃經》第二十七卷，說：『譬如用蠟印蓋在泥上，印和泥結合，印消失了，文字卻顯現出來。』用這個比喻凡夫現在的陰身滅去，中陰身產生。法智大師說：『現在借用這段經文，來比喻往生的菩薩，此土的陰身滅去，彼土的陰身產生。須知臨終時自己見到坐在金蓮花上的身體，已經是彼國生陰的緣故。』
△其次，從時間角度論述妙，分為兩部分。首先是標示。
十現未互在門。
《楞伽經》說：『初生即有滅，不為愚者說。』所以教中有說：『剎那九世，一念三千。』又說：『十世古今，始終不離於當念。』又《華嚴經》說：『一念普觀無量劫，無去無來亦無住。』都是現時和未來互相存在的意義。
△其次是解釋，分為兩部分。首先是敘述偈頌，確立宗旨。
行者今唸佛，功德不唐捐，因中已有果，如蓮華開敷。
前兩句說明唸佛的人，功德不會白費。第三句解釋其中的原因。第四句用比喻來顯明。
△其次是依據宗旨解釋意義，分為兩部分。首先是說明由因感果。
論中說：『圓頓教法的人，頓悟心性，無修而修，修習彼極樂世界，性中所具有的極樂，通過修習而顯發。』
唸佛這件事是相同的，但教法卻有偏圓之分，功德的收效有漸頓之別，都是由於悟與不悟，圓與不圓，來區分漸頓的。現在說明圓頓教法的人，最初頓悟心性，生起的心就是佛心，因的源頭超越了果的海。悟到心性具足，就沒有什麼法不
【English Translation】 English version △ Next is the Subtle Doctrine.
Master Fa Zhi said: 'One must know that at the moment of death, seeing oneself sitting on a golden lotus body is already the 'sheng yin' (生陰, the intermediate state of existence) of that land (referring to the Pure Land of Ultimate Bliss).' This is also the meaning.
Master Tiantai said in his commentary on the Visualization Sutra: 'When one closes their eyes and bids farewell to the world, they ascend a precious platform and rise high. 'Wen cheng yin huai' (文成印壞, the karmic body of this world ceases, and the lotus-born body of the Pure Land is formed), and are born by transformation on a golden lotus.' The first sentence is easy to understand. The second sentence, 'Wen cheng yin huai,' comes from the twenty-seventh chapter of the Nirvana Sutra, which says: 'It is like using a wax seal to stamp on mud. The seal and the mud combine, the seal disappears, but the text appears.' This is used as a metaphor for the extinction of the present 'yin' (陰, skandha) body of ordinary beings and the arising of the intermediate state. Master Fa Zhi said: 'Now, we borrow this passage to illustrate the bodhisattvas who are reborn in the Pure Land. The 'yin' body of this land ceases, and the 'yin' body of that land arises. One must know that at the moment of death, seeing oneself sitting on a golden lotus body is already the 'sheng yin' of that land.'
△ Next, discussing the subtlety from the perspective of time, in two parts. First, the indication.
The Door of the Ten Mutual Presences of Past, Present, and Future.
The Lankavatara Sutra says: 'From the very beginning of birth, there is extinction. This is not spoken for the foolish.' Therefore, the teachings say: 'A kshana (剎那, instant) encompasses nine eons, one thought contains three thousand worlds.' It also says: 'The past and present of the ten ages are never apart from the present moment.' Furthermore, the Avatamsaka Sutra says: 'In one thought, one universally contemplates countless eons, without going, without coming, and without abiding.' All of these are the meaning of the mutual presence of the present and the future.
△ Next is the explanation, in two parts. First, stating the verse and establishing the principle.
Practitioners who now recite the Buddha's name, their merits are not in vain. Within the cause, there is already the effect, like a lotus flower blooming.
The first two lines explain that the merits of those who recite the Buddha's name will not be wasted. The third line explains the reason. The fourth line uses a metaphor to illustrate.
△ Next is explaining the meaning based on the principle, in two parts. First, explaining the causation of effect from cause.
The treatise says: 'Those who practice the perfect and sudden teaching, suddenly awaken to their inherent nature, cultivating without cultivation, cultivating that Land of Bliss. The Bliss inherent in their nature is manifested through cultivation.'
The act of reciting the Buddha's name is the same, but the teachings are divided into provisional and perfect, and the effects of merit are gradual and sudden. All of this is due to whether one is enlightened or not, perfect or not, to distinguish between gradual and sudden. Now, it is explained that those who practice the perfect and sudden teaching, suddenly awaken to their inherent nature from the very beginning. The mind that arises is the Buddha's mind. The source of the cause transcends the ocean of effects. When one realizes that the mind is complete, there is no dharma that is not
具。悟性量則無土不周。悟性體則無生無滅。既悟之矣。正當進修。雖修而仍了無修。乃無修而修。修彼樂邦。蓋性中雖具。全體在迷。若不圓修。則所具極樂。無有顯發。故圓頓教人。謂之無作妙行也。
△次明因果相即二。初約性具明即。二即性體明即。初中三。初立本。
而此心性豎貫三際。橫裹十虛。佛法。生法。正法。依法。因法。果法。一念圓成。
而此心性。指上所頓悟者。豎貫三際。約性體而言。橫裹十虛。約性量而言。佛法生法等。約性具而言。佛法即佛界。生法即九界。正法。即實法一千。依法。即國土一千。已上皆約理即而言。因法約名字等四即而言。果法約究竟即而言。六種判即。不離性具。所攝雖多。現在根塵相對心起。一念圓成。眾生法與心法。豈不妙乎。
△次釋成。
是以唸佛之人。名為全性起修。全修在性。全性起修。雖名為因。全修在性。因中有果。以所具因法。與所具果法。同居一性。心性融通。無法不攝。
唸佛之人。通舉凡位因位。悟與不悟。凡有所修。皆名全性起修。全修在性。蓋真如不變之體。能隨染凈緣。以為隨緣之用。雖悟與不悟不同。其不變之體則一。今圓教人已開圓解。能了達乎此全性起修。在修言之謂之為因。全修
【現代漢語翻譯】 現代漢語譯本： 具足。悟性的量則無處不周遍。悟性的本體則無生無滅。既然已經領悟了，正應當精進修行。雖然修行卻仍然好像沒有修行一樣，這是無修而修，修往極樂世界。因為自性中雖然具足，但全體都在迷惑之中。如果不圓滿地修行，那麼所具足的極樂就無法顯現出來。所以圓頓教法教人，稱之為無作妙行。 其次說明因果相即的道理，分為兩部分。首先從自性具足的角度說明相即，其次從自性本體的角度說明相即。首先從自性具足的角度說明相即，又分為三個部分。首先確立根本。 而這個心性，豎向貫穿過去、現在、未來三世，橫向包裹十方虛空。佛法（Buddha-dharma，佛的教法），生法（sentient beings' dharma，眾生的法），正法（right dharma，正確的法），依法（dependent dharma，依附的法），因法（causal dharma，因的法），果法（resultant dharma，果的法），都在一念之間圓滿成就。 而這個心性，指的是上面所頓悟的心性。豎貫三際，是從心性的本體而言；橫裹十虛，是從心性的量而言。佛法、生法等，是從心性具足而言。佛法，就是佛界（Buddha-realm）；生法，就是九界（nine realms of existence）。正法，就是實法一千（one thousand real dharmas）；依法，就是國土一千（one thousand lands）。以上都是從理即（principle identity，理論上的同一）而言。因法，是從名字即（name identity，名字上的同一）等四即（four identities，四種同一）而言；果法，是從究竟即（ultimate identity，究竟的同一）而言。六種判即（six identities，六種同一），都不離自性具足。所包含的雖然很多，但現在根塵相對，心念生起，一念之間就圓滿成就。眾生法（sentient beings' dharma，眾生的法）與心法（mind dharma，心的法），難道不玄妙嗎？ 其次解釋成就。 因此唸佛的人，稱為全性起修，全修在性。全性起修，雖然名為因，全修在性，因中就有果。因為所具足的因法，與所具足的果法，同在於一個自性之中。心性融通，沒有哪種法不被包含。 唸佛的人，普遍包括凡夫位和因位，無論開悟與否。凡有所修行，都稱為全性起修，全修在性。因為真如不變的本體，能夠隨順染凈的因緣，作為隨緣的作用。雖然開悟與否不同，但其不變的本體則是一樣的。現在圓教的人已經開啟了圓滿的理解，能夠通達這全性起修的道理。在修行的角度來說，稱之為因，全修
【English Translation】 English version: Complete. The measure of enlightened nature pervades all places. The substance of enlightened nature is without birth and without death. Now that it is enlightened, one should diligently cultivate. Although cultivating, it is still as if there is no cultivation, which is cultivating without cultivation, cultivating towards the Land of Bliss (Sukhavati). Because although the self-nature is complete, the whole is in delusion. If one does not cultivate completely, then the complete bliss will not be revealed. Therefore, the perfect and sudden teaching instructs people, calling it the wonderful practice of non-action. Next, it explains the principle of the identity of cause and effect, in two parts. First, it explains the identity from the perspective of the completeness of self-nature, and second, it explains the identity from the perspective of the substance of self-nature. First, it explains the identity from the perspective of the completeness of self-nature, which is further divided into three parts. First, establish the foundation. And this mind-nature vertically penetrates the three periods of time (past, present, and future), and horizontally wraps the ten directions of space. Buddha-dharma (the teachings of the Buddha), sentient beings' dharma, right dharma, dependent dharma, causal dharma, resultant dharma, are all perfectly accomplished in a single thought. And this mind-nature refers to the mind-nature that is suddenly enlightened above. Vertically penetrating the three periods of time is from the perspective of the substance of mind-nature; horizontally wrapping the ten directions of space is from the perspective of the measure of mind-nature. Buddha-dharma, sentient beings' dharma, etc., are from the perspective of the completeness of mind-nature. Buddha-dharma is the Buddha-realm; sentient beings' dharma is the nine realms of existence. Right dharma is one thousand real dharmas; dependent dharma is one thousand lands. The above are all from the perspective of principle identity. Causal dharma is from the perspective of name identity and the other four identities; resultant dharma is from the perspective of ultimate identity. The six identities are inseparable from the completeness of self-nature. Although what is included is a lot, now, when the root and dust are in contact, the mind arises, and it is perfectly accomplished in a single thought. Are sentient beings' dharma and mind dharma not wonderful? Next, explain the accomplishment. Therefore, those who recite the Buddha's name are called fully cultivating from the nature, and fully cultivating is in the nature. Fully cultivating from the nature, although called the cause, fully cultivating is in the nature, and there is the result in the cause. Because the causal dharma that is complete and the resultant dharma that is complete reside in the same self-nature. The mind-nature is harmonious, and no dharma is not included. Those who recite the Buddha's name universally include the position of ordinary beings and the position of cause, whether enlightened or not. All cultivation is called fully cultivating from the nature, and fully cultivating is in the nature. Because the unchanging substance of True Thusness can follow the conditions of defilement and purity, as the function of following conditions. Although enlightenment and non-enlightenment are different, their unchanging substance is the same. Now, those of the perfect teaching have opened the perfect understanding and can understand the principle of fully cultivating from the nature. From the perspective of cultivation, it is called the cause, and fully cultivating
在性。性上言之。豈不因中有果。以所具因法等者。釋成因中有果。所具因法。即性具九界。所具果法。即性具佛界。既同居一心。心性融通。無法不攝。亦無法不趣。是故娑婆眾生唸佛之因。已有極樂九品之果。
△三譬顯。
故如蓮華開敷。華中有果。
法華經題妙法二字。取譬蓮華。如來立義甚深。天臺玄說極長。略而言之。通譬本跡。謂跡本二門。各有三喻。今但取蓮華開敷。以喻唸佛全性起修之因。華中有果。以喻九品全修在性之果。華果同時。修性不二而已。
△次即性體明即三。初標。
況此心常住。無生滅去來。即今唸佛之心。便是當來華池受生之時。
前明性具相即。雖有豎窮橫遍之言。而正意在乎性具。今則正明性體。而亦兼得性量。既此唸佛之心常住。無生滅去來。豈不即今唸佛之心。便是當來華池受生之果。華嚴云。一念普觀無量劫。無去無來亦無住。斯言可徴矣。
△次證驗。
故說初發心人。極樂寶池。已萌蓮種。若精進不退。日益生長。華漸開敷。隨其功德。大小煒燁。其或懈退悔雜。日漸憔悴。若能自新。華復鮮麗。其或未然。芽焦種敗。
故說者。引事證驗也。即往生傳中。雷峰辯才法師。于禪定中。神遊凈土。見一華
{ "translations": [ "現代漢語譯本：", "關於『性』（性，指眾生本具的佛性）而言，難道不是因為『因』（因，指唸佛的因）中就已包含了『果』（果，指往生凈土的果）嗎？因為所具足的『因法』（因法，指構成因的各種要素）是平等的。解釋成就『因中有果』的道理，所具足的『因法』，就是『性具九界』（性具九界，指眾生本性中具足地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩九界）。所具足的『果法』（果法，指構成果的各種要素），就是『性具佛界』（性具佛界，指眾生本性中具足佛界）。既然同在於一心之中，心性融通無礙，沒有哪種法不被攝入，也沒有哪種法不趨向於此。所以，娑婆世界的眾生唸佛的『因』，已經包含了極樂世界九品往生的『果』。", "", "△三譬顯（用三個比喻來顯明）。", "", "所以，就像蓮花開放，花中就已含有果實。", "", "《法華經》（Fahua Jing）的題目『妙法』二字，取譬于蓮花。如來（Rulai，佛的稱號）所立的義理非常深奧，天臺宗（Tiantai Zong）的玄義解釋極其詳盡。簡略地說，是通用於本門和跡門（本跡二門，指佛陀的真實身份和應化身份）的比喻。所謂跡門和本門，各有三個比喻。現在只取蓮花開放，來比喻唸佛是全性起修的『因』。花中含有果實，來比喻九品往生是全修在性的『果』。花和果同時存在，只是修和性不二而已。", "", "△次即性體明即三（接下來從性體的角度闡明『即』的三重含義）。初標（首先標出）。", "", "況且這顆心是常住的，沒有生滅去來。當下唸佛的心，就是將來在極樂世界的蓮花池中受生的時候。", "", "前面闡明性具相即（性具相即，指本性具足一切，相互融合），雖然有豎窮橫遍的說法，但主要意思在於性具（性具，指本性具足）。現在則著重闡明性體（性體，指本性的本體），但也兼顧了性量（性量，指本性的功用）。既然這唸佛的心是常住的，沒有生滅去來，難道不是當下唸佛的心，就是將來在極樂世界蓮花池中受生的果報嗎？《華嚴經》（Huayan Jing）說：『一念普觀無量劫，無去無來亦無住。』這句話可以作為佐證。", "", "△次證驗（接下來用事例來驗證）。", "", "所以說，初發心念佛的人，在極樂世界的寶池中，已經萌生了蓮花的種子。如果精進不退，日益生長，蓮花逐漸開放，隨著他的功德大小而光明照耀。如果懈怠退轉，心懷雜念，蓮花就會日漸憔悴。如果能夠改過自新，蓮花又會變得鮮艷美麗。如果不能改過自新，蓮芽就會焦枯，蓮種就會敗壞。", "", "『故說者』，是引用事例來驗證。就像《往生傳》（Wang Sheng Zhuan）中記載的雷峰辯才法師（Leifeng Biancai Fashi），在禪定中，神遊凈土，見到一朵蓮花", "", "", "english_translations": [ "English version:", "Regarding 'nature' (xing, referring to the inherent Buddha-nature of all beings), isn't it because the 'cause' (yin, referring to the cause of reciting the Buddha's name) already contains the 'effect' (guo, referring to the effect of being reborn in the Pure Land)? Because the 'causal dharmas' (yin fa, referring to the various elements that constitute the cause) that are possessed are equal. Explaining and establishing the principle that 'the cause contains the effect,' the 'causal dharmas' that are possessed are 'nature inherently possessing the Nine Realms' (xing ju jiu jie, referring to the inherent possession in one's nature of the nine realms of hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, and bodhisattvas). The 'effect dharmas' (guo fa, referring to the various elements that constitute the effect) that are possessed are 'nature inherently possessing the Buddha Realm' (xing ju fo jie, referring to the inherent possession in one's nature of the Buddha Realm). Since they both reside within one mind, and the mind-nature is interconnected and unobstructed, there is no dharma that is not included, and no dharma that does not tend towards it. Therefore, the cause of reciting the Buddha's name by beings in the Saha world already contains the effect of the nine grades of rebirth in the Land of Ultimate Bliss.", "", "△ Three analogies to illustrate.", "", "Therefore, it is like a lotus flower blooming, in which the fruit is already present.", "", "The title 'Wonderful Dharma' (Miaofa) in the Fahua Jing (Lotus Sutra) takes the lotus flower as an analogy. The principle established by the Tathagata (Rulai, an epithet of the Buddha) is extremely profound, and the profound explanation by the Tiantai school (Tiantai Zong) is extremely detailed. Briefly speaking, it is an analogy that applies to both the Original and Manifestation aspects (Benji Ermen, referring to the Buddha's true identity and manifested identity). The Manifestation and Original aspects each have three analogies. Now, we only take the lotus flower blooming to illustrate that reciting the Buddha's name is the 'cause' of fully manifesting cultivation from one's inherent nature. The fruit within the flower illustrates that the nine grades of rebirth are the 'effect' of fully realizing nature through cultivation. The flower and fruit exist simultaneously, it is simply that cultivation and nature are not two.", "", "△ Next, explaining the 'is' from the perspective of the nature-essence in three parts. First, the heading.", "", "Moreover, this mind is constant, without arising, ceasing, going, or coming. The mind that is reciting the Buddha's name now is the very time when one will be born in the lotus pond in the Land of Ultimate Bliss in the future.", "", "Previously, it was explained that nature inherently possesses mutual inclusion, although there were statements about vertical exhaustion and horizontal pervasiveness, the main point was on inherent nature. Now, the focus is on explaining the nature-essence, but it also encompasses the nature-capacity. Since this mind that is reciting the Buddha's name is constant, without arising, ceasing, going, or coming, isn't it that the mind that is reciting the Buddha's name now is the very reward of being born in the lotus pond in the Land of Ultimate Bliss in the future? The Huayan Jing (Avatamsaka Sutra) says: 'In one thought, one universally contemplates limitless kalpas, without going, without coming, and without abiding.' This statement can be used as evidence.", "", "△ Next, verification through examples.", "", "Therefore, it is said that for a person who initially aspires to recite the Buddha's name, a lotus seed has already sprouted in the jeweled pond in the Land of Ultimate Bliss. If one is diligent and does not regress, it will grow day by day, and the lotus flower will gradually bloom, shining brightly according to the size of their merit. If one is lazy and regresses, with mixed thoughts, the lotus flower will gradually wither. If one can reform and renew oneself, the lotus flower will become fresh and beautiful again. If one cannot reform, the lotus sprout will wither and the lotus seed will be ruined.", "", "'Therefore, it is said' is to cite examples for verification. Like the Biographies of Rebirth (Wang Sheng Zhuan) records, the Dharma Master Biancai of Leifeng (Leifeng Biancai Fashi), in meditation, traveled to the Pure Land in spirit and saw a lotus flower" ] }
殊麗。問之曰。待凈慈本禪師者。又資福曦公曰。吾定中見金蓮華。人言以待本公。又見蓮華無數。問之曰。以待受度者。或有萎者。云是退墮人。
△三結成。
且此蓮華。人誰種植。現未互在。斯言有歸也。
娑婆蓮華由手種植。以形而得乎形。形骸有待。故相去也近。雖似近而反遠。凈土蓮華。由心種植。以心而得乎心。心性無待。故相去也遠。雖似遠而反近。心既因中有果。性又橫遍豎窮。泯去來之相。絕相待之形。現未互在。無足致疑。
凈土生無生論親聞記卷下(終)
No. 1168-C 䟦語
幽溪大師中興天臺教觀。以性具圓理。弘闡凈土法門。于萬曆癸卯。因聞隱鱗居士請蕃為生無生論。甲辰秋。初開演于新昌石佛寺。每一登座。天樂盈空。聲滿石室。鏗鏘半月。獨遘講時。講畢聲寂。日日如是。遠近緇素。咸嘆希有。海內名公。著詩頌以紀之。后又于括蒼諸處。續復講演。文心教法師。錄成親聞記二卷。一梓于永嘉。再梓于溫陵。經今七八十年。舊板不可復睹。購獲為難。茲吳興武康天泉寺。雪萍健禪師。向探少室宗乘。研究己躬下事。亦既稱脫穎矣。后聞從上諸祖。或兼弘唸佛法門。心焉慕之。于乙亥秋。來詣靈峰。心懷注念。於途中儼見接引聖容
【現代漢語翻譯】 現代漢語譯本： 殊麗（Shuli，人名）。問他說：『等待凈慈本禪師（Jingci Ben Chanshi）的人。』又資福曦公（Zifu Xi Gong）說：『我在禪定中看見金色的蓮花，人們說這是等待本公（Ben Gong）。』又看見無數的蓮花，問他說：『這是等待接受超度的人。』有的蓮花枯萎了，說是退墮的人。
△三、總結。
那麼這些蓮花，是誰種植的呢？現在和未來互相存在，這些話最終歸於何處呢？
娑婆世界的蓮花是由手種植的，以有形之物得到有形之物，形骸有所等待，所以相距很近。雖然看似近，反而很遠。凈土的蓮花是由心種植的，以心而得到心，心性沒有等待，所以相距很遠。雖然看似遠，反而很近。心既然在因中就有果，性又橫向遍及十方，縱向窮盡三世，泯滅了過去和未來的相，斷絕了相互等待的形態，現在和未來互相存在，沒有什麼值得懷疑的。
《凈土生無生論親聞記》卷下（終）
No. 1168-C 跋語
幽溪大師（Youxi Dashi）中興天臺教觀，以性具圓理，弘揚闡述凈土法門。在萬曆癸卯年，因為聽到隱鱗居士（Yinlin Jushi）請求翻譯《生無生論》。甲辰年秋天，最初在新昌石佛寺開講。每次登上講座，天樂充滿天空，聲音充滿石室，鏗鏘半個月。只有講經的時候才有聲音，講完后聲音就消失了，每天都這樣。遠近的僧人和俗人都感嘆稀有。海內外的名士，寫詩歌頌來紀念這件事。後來又在括蒼（Kuocang）等地，繼續講演。文心教法師（Wenxin Jiaofa Shi）記錄成《親聞記》二卷。第一次在永嘉（Yongjia）刊印，第二次在溫陵（Wenling）刊印。經過了七八十年，舊的木板已經無法找到，購買也很困難。現在吳興武康天泉寺（Wuxing Wukang Tianquan Si）的雪萍健禪師（Xueping Jian Chanshi），先前探究少室宗乘，研究自身的事情，已經可以稱得上是脫穎而出了。後來聽說從前的各位祖師，有的兼弘唸佛法門，心中非常仰慕。在乙亥年秋天，來到靈峰（Lingfeng），心中懷著專注的念頭，在途中清晰地看見了接引的聖容。
【English Translation】 English version: Shuli (name). Asked him: 'The one waiting for Chan Master Jingci Ben (Jingci Ben Chanshi).' Also, Zifu Xi Gong (Zifu Xi Gong) said: 'In my meditation, I saw golden lotus flowers, and people said they were waiting for Ben Gong (Ben Gong).' Also saw countless lotus flowers, and asked him: 'These are waiting for those who will be saved.' Some lotus flowers withered, saying they were people who had regressed.
△3. Conclusion.
Then, who planted these lotus flowers? The present and the future exist mutually. Where do these words ultimately lead?
The lotus flowers of the Saha world are planted by hand, obtaining form through form. Physical bodies are dependent, so they are close to each other. Although seemingly close, they are actually far. The lotus flowers of the Pure Land are planted by heart, obtaining heart through heart. The nature of the mind is independent, so they are far from each other. Although seemingly far, they are actually close. Since the mind already has the fruit within the cause, and the nature pervades horizontally and exhausts vertically, obliterating the appearance of past and future, and severing the form of mutual dependence, the present and the future exist mutually, and there is nothing to doubt.
The End of Scroll Two of the Personally Heard Record of the Treatise on Birthlessness in the Pure Land
No. 1168-C Postscript
Great Master Youxi (Youxi Dashi) revived the Tiantai teachings and contemplation, using the perfect principle of inherent nature to propagate and elucidate the Pure Land Dharma gate. In the year Gui-Mao of the Wanli era, because he heard the recluse Yinlin (Yinlin Jushi) request a translation of the Treatise on Birthlessness. In the autumn of Jia-Chen, he first began lecturing at Shifo Temple in Xinchang. Every time he ascended the seat, heavenly music filled the sky, and the sound filled the stone chamber, resounding for half a month. Only during the lecture was there sound; after the lecture, the sound disappeared, and it was like this every day. Monks and laypeople from near and far all exclaimed at its rarity. Famous figures from home and abroad wrote poems and eulogies to commemorate this event. Later, he continued to lecture in Kuocang (Kuocang) and other places. Dharma Master Wenxin (Wenxin Jiaofa Shi) recorded it as two scrolls of the Personally Heard Record. It was first printed in Yongjia (Yongjia) and then again in Wenling (Wenling). After seventy or eighty years, the old woodblocks could no longer be found, and purchasing them was difficult. Now, Chan Master Xueping Jian (Xueping Jian Chanshi) of Tianquan Temple in Wukang, Wuxing (Wuxing Wukang Tianquan Si), had previously explored the Shaoshi lineage and studied his own affairs, and could already be said to have distinguished himself. Later, he heard that the previous patriarchs had also propagated the Pure Land Dharma gate of mindfulness of the Buddha, and he greatly admired it. In the autumn of Yi-Hai, he came to Lingfeng (Lingfeng), with a focused mind, and clearly saw the holy form of the welcoming Buddha on the way.
。到山禮彌陀像。恍然途中然所見也。嘆感應之奇緣。知慈悲之切至。即進堂隨眾聽講。先師歇庵老人。命卓崖定兄講演生無生論。契入極則教理。由是發心。欲刻此論記。以嘉惠後學。慨記文或有繁訛處。乃請紹曇成兄。重加校閱。以付剞氏。爰述其緣起如此。
時 康熙壬辰季冬朔北天目存西比丘真銘和南識
【現代漢語翻譯】 現代漢語譯本： 前往山中禮拜彌陀（Amitabha）佛像，忽然間發覺這景像似曾相識。感嘆佛菩薩感應的奇妙因緣，深知佛菩薩慈悲救度眾生的懇切心意。隨即進入佛堂，跟隨大眾聽聞佛法。先師歇庵老人，命卓崖定兄講解《生無生論》，深入契合了極樂世界的教理。因此發心，想要刊刻這部《生無生論記》，以嘉獎和恩惠後來的學人。感慨此記文或許有繁瑣訛誤之處，於是請紹曇成兄，重新加以校閱，以便交付刊刻。因此敘述其緣起如此。
時 康熙壬辰年季冬初一，北天目山存西比丘真銘恭敬地記述。 現代漢語譯本補充說明： * 彌陀（Amitabha）：阿彌陀佛，西方極樂世界的教主。 * 生無生論：佛教論著，闡述對『生』的體悟，實則無生。 * 歇庵老人：先師名號。 * 卓崖定兄、紹曇成兄：協助校對和刊刻的人。
【English Translation】 English version: I went to the mountain to pay homage to the Amitabha (Amitabha: The Buddha of Infinite Light) image. Suddenly, I realized that the scene was familiar. I marveled at the wondrous causes and conditions of the Buddha's response and deeply understood the earnestness of the Buddha's compassion in saving sentient beings. Immediately, I entered the hall and followed the assembly to listen to the Dharma. My late teacher, Elder Xie'an, instructed Brother Zhuoya Ding to expound on the 'Treatise on No-Birth' (Sheng Wu Sheng Lun: A Buddhist text discussing the understanding of 'birth' as ultimately non-existent), deeply aligning with the teachings of the Pure Land. Therefore, I resolved to engrave this 'Record of the Treatise on No-Birth' to benefit future learners. Concerned that the record might contain verbose or erroneous passages, I requested Brother Shaotan Cheng to re-examine it before entrusting it to the engravers. Thus, I narrate the origin of this endeavor.
At the time of The first day of the last month of the Ren Chen year in the Kangxi reign, Bhiksu Zhenming of Cunxi at North Tianmu Mountain respectfully records this. English version supplementary notes: * Amitabha: The Buddha of Infinite Light, the lord of the Western Pure Land. * Treatise on No-Birth: A Buddhist text discussing the understanding of 'birth' as ultimately non-existent. * Elder Xie'an: The name of the late teacher. * Brother Zhuoya Ding, Brother Shaotan Cheng: People who assisted in proofreading and engraving.