X61n1169_凈土生無生論會集
卍新續藏第 61 冊 No. 1169 凈土生無生論會集
No. 1169-A 凈土生無生論會集序
夫凈土者。確實而言非是生。亦非無生也。何則凈土者。乃心性之異名也。本無惑染。強名曰凈。眾生依止。強名曰土。既是自心。則生與無生。皆成戲論矣。今言生者。乃大慈悲父。為兒女心重。于第二門頭。㧞苦與樂之謂。乃生滅門意也。又言無生者。乃古善知識。為佛法情深。依第一義諦。應病下藥。乃真如門意也。二門唯是一心。說甚生及無生也。然而一心具足二門。不妨生與無生也。是故古人喚作倚門望子也。若如此會得。則能圓超四句。圓該四句。絕待圓融。不可思議。自然超情離見。免墮如藤依樹之誚。若觸火聚之譏也。嗟乎是時也。正值法苑秋晚。僧海冬深。獅子蟲遍於霜林。水潦鶴充滿冰海。縱然佛祖再出。亦無門可望矣。我輩何人。敢鼓舌搖唇。亦只為支援門庭。事不獲己耳。問。汝何人也。不自忖量。敢作註解耶。答。我亦非何人。實亦不敢作註解。今是書也。乃于病苦之暇。集些殘羹㴼飯。只欲自餐自飲。不意旁觀有不嫌酸臭者。逼而奪之。非不自量也。然是㴼飯也。雖不可飽人之口。而於我等譏餓者。不無小補。今題曰會集者。謂釋題一科。皆出徹祖之筆。若
【現代漢語翻譯】 現代漢語譯本： 《凈土生無生論會集序》
所謂凈土，確切地說，既不是生，也不是無生。為什麼呢？因為凈土是心性的別名。它本來沒有迷惑和染污，勉強稱之為『凈』。眾生依止於此，勉強稱之為『土』。既然是自己的心，那麼生與無生，都成了戲論了。現在說的『生』，是大慈悲的佛父，因為憐憫兒女心切，在第二門頭（生滅門）施設拔苦與樂的方便，這是生滅門的意思。又說的『無生』，是古代的善知識，因為對佛法情深，依據第一義諦，應病下藥，這是真如門的意思。生滅門和真如門，二門本來就是一心，還說什麼生和無生呢？然而一心具足二門，不妨礙生與無生同時存在。所以古人說這是『倚門望子』。如果能這樣理解，就能圓滿地超越四句（有、無、亦有亦無、非有非無），圓滿地包含四句，達到絕待圓融，不可思議的境界。自然就能超越情識和見解，避免墮入像藤纏樹一樣的過失，或者像觸碰火堆一樣的危險。唉！現在正值佛法衰微的末法時代，僧眾的修行如同寒冬深海一樣艱難。獅子身上的蟲子遍佈在結霜的樹林里，微小的水鳥也充滿了寒冷的冰海。縱然佛祖再次出現，也沒有可以期望的門路了。我們是什麼人，竟然敢於搖唇鼓舌？也只是爲了支援佛法門庭，實在是沒有辦法啊。問：你是什麼人？不自己衡量一下，竟然敢作註解？答：我也不是什麼人，實在也不敢作註解。現在的這部書，是在生病閑暇的時候，收集一些殘羹剩飯，只想自己食用。沒想到旁觀者有不嫌棄酸臭的，強行奪走。這並非是不自量力。然而這些剩飯，雖然不能飽人的口腹，但對於我們這些飢餓的人來說，不無小補。現在題名為『會集』，是因為解釋題目這一科，都是出自徹悟祖師的筆跡。至於……
【English Translation】 English version: Preface to the Collected Essays on the Treatise on Birthlessness in the Pure Land
The Pure Land, to speak truthfully, is neither birth nor non-birth. Why is this? Because the Pure Land is another name for the nature of the mind. It is originally without delusion or defilement, and is thus called 'Pure'. Beings rely on it, and it is thus called 'Land'. Since it is one's own mind, then birth and non-birth are both mere play. Now, 'birth' refers to the great compassionate Buddha-father, who, out of deep love for his children, establishes the means of alleviating suffering and giving joy at the second gate (the gate of birth and death). This is the meaning of the gate of birth and death. 'Non-birth' refers to the ancient wise teachers, who, out of deep affection for the Dharma, prescribe medicine according to the illness based on the first principle. This is the meaning of the gate of True Thusness. The two gates are ultimately one mind, so what is there to say about birth and non-birth? However, the one mind fully possesses both gates, and this does not hinder the simultaneous existence of birth and non-birth. Therefore, the ancients called this 'leaning on the door and waiting for the child'. If one can understand it in this way, then one can perfectly transcend the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence), perfectly encompass the four phrases, and attain absolute and perfect fusion, which is inconceivable. Naturally, one can transcend emotions and views, and avoid falling into the fault of clinging like a vine to a tree, or the danger of touching a pile of fire. Alas! Now is the time of the decline of the Dharma, when the practice of monks is as difficult as the deep sea in winter. The insects on the lion are all over the frosted forest, and the tiny water birds are full of the cold ice sea. Even if the Buddhas and Patriarchs were to reappear, there would be no door to hope for. Who are we to dare to wag our tongues? We are only trying to support the Dharma, and we have no choice. Question: Who are you? Don't you measure yourself before daring to make annotations? Answer: I am no one, and I dare not make annotations. This book is a collection of leftovers gathered during my illness, and I only intended to eat them myself. I did not expect that some onlookers would not dislike the sour smell and would forcibly take them away. This is not because I overestimate myself. However, these leftovers, although they cannot fill the mouths of people, are not without some benefit to those of us who are hungry. Now the title is 'Collected Essays', because the section explaining the title is all from the pen of Patriarch Chewu. As for...
不集之。恐失傳也。論中著述。盡采臺宗之意。若不會之。恐失詳也。今會而集之。作斯名焉。
道光己酉年清和月紅螺山慕蓮學人達默述
No. 1169
凈土生無生論會集
明天臺山幽溪沙門 傳燈和南 撰
清紅螺山資福比丘 達默和南 集
清紅螺山資福沙門 達林和南 訂
講釋此論。大科分三。初總標論題。二請加述意。三分門立論。初又二。初論題。二論主。初又三。初解凈土。二解生無生。三解論字。初解凈土。又四。初辯四土。二述緣起。三明宗旨。四顯勝益。初又三。初明四土名義。二明四土染凈。三明四土橫豎。初又二。初列名。二辯義○今初。
名者。四土名字也。四土者。十界眾生所依之國土也。土雖無量。略攝為四。初常寂光土。二實報無障礙土。三方便有餘土。四凡聖同居土。以四土攝十界者。寂光是佛國土。實報是菩薩國土。方便是聲聞緣覺國土。同居乃六凡國土。
○二辯義又四。初常寂光土。乃至第四凡聖同居土○今初。
常寂光土者。乃諸佛所住。三德秘藏也。而分性修二德。言性德者。乃眾生本具之心性也。梵網玄義云。常即法身。寂即解脫。光即般若。又三德皆常。性無遷故。三德皆寂。離塵勞故。
【現代漢語翻譯】 現代漢語譯本： 不要散佚這些內容，恐怕失傳。論著中的闡述，都採納了天臺宗的意旨。如果不能融會貫通，恐怕會失去詳盡之處。現在融會貫通並彙集起來，創作了這個名稱。
道光己酉年清和月紅螺山慕蓮學人達默 述
凈土生無生論會集
明天臺山幽溪沙門 傳燈和南 撰
清紅螺山資福比丘 達默和南 集
清紅螺山資福沙門 達林和南 訂
講釋此論，大致分為三部分。首先總標論題，其次陳述寫作意圖，最後分門別類地建立論點。第一部分又分為兩部分：首先是論題，其次是論作者。論題又分為三部分：首先解釋凈土（Pure Land），其次解釋生無生（non-origination of origination），最後解釋『論』字。解釋凈土又分為四部分：首先辨析四土（Four Lands），其次陳述緣起，再次闡明宗旨，最後彰顯殊勝利益。辨析四土又分為三部分：首先闡明四土的名義，其次闡明四土的染凈，最後闡明四土的橫豎。闡明四土的名義又分為兩部分：首先列出名稱，其次辨析含義。現在開始第一部分。
所謂『名』，就是四土的名字。四土，是十界眾生所依止的國土。國土雖然無量無邊，但概括起來有四種：一是常寂光土（Eternal Stillness Light Land），二是實報無障礙土（Land of Actual Reward without Obstruction），三是方便有餘土（Land of Expedient Remainder），四是凡聖同居土（Land of Co-dwelling of Ordinary Beings and Sages）。用四土來統攝十界，常寂光土是佛的國土，實報土是菩薩的國土，方便土是聲聞、緣覺的國土，同居土是六凡的國土。
辨析含義又分為四部分：首先是常寂光土，乃至第四是凡聖同居土。現在開始第一部分。
常寂光土，是諸佛所居住的地方，是三德（Three Virtues）的秘密寶藏。分為性德和修德兩種。所謂性德，是眾生本自具有的心性。《梵網經玄義》中說：『常』就是法身（Dharmakaya），『寂』就是解脫（Liberation），『光』就是般若（Prajna）。又，三德都是常，因為自性沒有遷變；三德都是寂，因為遠離塵勞。
【English Translation】 English version: Do not disperse these contents, lest they be lost. The elaborations in the treatise all adopt the meaning of the Tiantai School. If one cannot comprehend them thoroughly, I fear the details will be lost. Now, I have comprehended and collected them, creating this title.
Written by Da Mo, a student of Lotus Adoration at Hongluo Mountain in the Qinghe month of the Daoguang JiYou year.
Collected Commentary on the Pure Land Non-Origination Treatise
Composed by Shramana Chuan Deng of Youxi, Tiantai Mountain, Ming Dynasty, reverently.
Collected by Bhiksu Da Mo of Zifu, Hongluo Mountain, Qing Dynasty, reverently.
Revised by Shramana Da Lin of Zifu, Hongluo Mountain, Qing Dynasty, reverently.
Explaining this treatise, the main outline is divided into three parts. First, generally state the topic of the treatise; second, request to add the intention of the writing; third, establish arguments by categories. The first part is further divided into two: first, the topic of the treatise; second, the author of the treatise. The topic is further divided into three: first, explaining Pure Land; second, explaining non-origination of origination; third, explaining the word 'treatise'. Explaining Pure Land is further divided into four: first, distinguishing the Four Lands; second, stating the arising of conditions; third, clarifying the purpose; fourth, revealing the excellent benefits. Distinguishing the Four Lands is further divided into three: first, clarifying the names and meanings of the Four Lands; second, clarifying the purity and impurity of the Four Lands; third, clarifying the horizontal and vertical aspects of the Four Lands. Clarifying the names and meanings is further divided into two: first, listing the names; second, distinguishing the meanings. Now beginning with the first.
The 'names' are the names of the Four Lands. The Four Lands are the lands upon which the beings of the Ten Realms rely. Although the lands are immeasurable, they are briefly summarized as four: first, the Eternal Stillness Light Land (Chang Ji Guang Tu); second, the Land of Actual Reward without Obstruction (Shi Bao Wu Zhang Ai Tu); third, the Land of Expedient Remainder (Fang Bian You Yu Tu); fourth, the Land of Co-dwelling of Ordinary Beings and Sages (Fan Sheng Tong Ju Tu). Using the Four Lands to encompass the Ten Realms, the Eternal Stillness Light Land is the Buddha's land, the Land of Actual Reward is the Bodhisattva's land, the Land of Expedient Remainder is the land of Sravakas and Pratyekabuddhas, and the Land of Co-dwelling is the land of the Six Ordinary Realms.
Distinguishing the meanings is further divided into four parts: first, the Eternal Stillness Light Land, up to the fourth, the Land of Co-dwelling of Ordinary Beings and Sages. Now beginning with the first.
The Eternal Stillness Light Land is where all Buddhas reside, the secret treasury of the Three Virtues (San De). It is divided into the virtues of inherent nature and the virtues of cultivation. The virtues of inherent nature are the mind-nature originally possessed by all beings. The Profound Meaning of the Brahma Net Sutra says: 'Eternal' is the Dharmakaya (法身, Dharma Body), 'Stillness' is Liberation (解脫, Vimukti), 'Light' is Prajna (般若, Wisdom). Furthermore, all three virtues are eternal because the nature does not change; all three virtues are still because they are free from the defilements of dust and labor.
三德皆光。極明凈故。如此三法。不縱不橫。名秘密藏。此即下文論中所謂性體。性量。性具。性體。乃本具法身德。性量。乃本具般若德。性具。乃本具解脫德。亦即三諦。常即中諦。寂即俗諦。光即真諦。即一而論三。故非縱。即三而論一。故非橫。非縱非橫。不可思議。故名秘密藏也。此乃性德。言修德者。後文云。修之者。稱性照了也。謂修空觀。破見思。稱真諦性。成般若德。修假觀。破塵沙。稱俗諦性。成解脫德。修中觀。破無明。稱中諦性。成法身德也。性修合論。乃清凈法身之所游居。約性德理名土。約修德智名身。身土一如。非二相也。此無各各別異之致。而實遍周別異界中。以別異界。離此別無安立處故。
○二實報無障礙土
實報無障礙土者。稱乎實相。真實果報。故曰實報。色心自在。塵剎互含。故曰無礙。此土乃圓教四十一位。別教地上大士之所游居。身能現土。土亦現身。不違法性。勝妙莊嚴。具如華嚴經所明。法界安立海也。又名分證常寂光土。法身大士所居故。
○三方便余土
方便有餘土者。出三界外有凈土。三乘聖人。修方便道之所游居。故曰方便。但盡見思。未除別惑。但離分段。未免變易。故曰有餘。謂九人生於此土。藏教二人。謂聲聞支佛。通
【現代漢語翻譯】 現代漢語譯本： 三德（法身德、般若德、解脫德）皆放光明，極其明亮清凈的緣故。這三種法，不縱向也不橫向，名為秘密藏。這即是下文論中所說的性體（本具法身德）、性量（本具般若德）、性具（本具解脫德）。性體，乃是本具的法身德；性量，乃是本具的般若德；性具，乃是本具的解脫德。也即是三諦（真諦、俗諦、中諦）。常，即是中諦；寂，即是俗諦；光，即是真諦。從一而論三，所以不是縱向；從三而論一，所以不是橫向。非縱非橫，不可思議，所以名為秘密藏。這是性德。說到修德，後文說：『修習它的人，是稱合自性而照見明瞭。』意思是修習空觀，破除見思惑，稱合真諦之性，成就般若德；修習假觀，破除塵沙惑，稱合俗諦之性，成就解脫德；修習中觀，破除無明惑，稱閤中諦之性，成就法身德。性德與修德合起來，乃是清凈法身所游居之處。從性德之理來說，名為土；從修德之智來說，名為身。身土一如，不是兩種相狀。這裡沒有各各別異的意味，而實際上遍周于別異的界中，因為別異的界，離開這裡就沒有安立之處。 ○二、實報無障礙土 實報無障礙土，是稱合實相（諸法真實不虛的體性），真實果報，所以叫做實報。色心自在，塵剎互相含容，所以叫做無礙。此土乃是圓教四十一位菩薩，別教地上大士所游居之處。身能顯現土，土也能顯現身，不違背法性，勝妙莊嚴，詳細情況如同《華嚴經》所闡明的法界安立海。又名分證常寂光土，是法身大士所居住的地方。 ○三、方便有餘土 方便有餘土，是在三界之外有凈土，是三乘聖人修習方便道所游居之處，所以叫做方便。但盡了見思惑，未除別惑；但離了分段生死，未免變易生死，所以叫做有餘。指九種人往生於此土。藏教的兩種人，指聲聞、緣覺。
【English Translation】 English version: All three virtues (Dharmakāya virtue, Prajñā virtue, and Liberation virtue) emit light, being extremely bright and pure. These three dharmas, neither vertical nor horizontal, are called the Secret Treasury. This is what is referred to in the following treatise as 'Essence' (inherent Dharmakāya virtue), 'Measure' (inherent Prajñā virtue), and 'Possession' (inherent Liberation virtue). 'Essence' is the inherent Dharmakāya virtue; 'Measure' is the inherent Prajñā virtue; 'Possession' is the inherent Liberation virtue. These are also the Three Truths (Truth of Emptiness, Truth of Conventional Existence, and Truth of the Middle Way). Permanence is the Truth of the Middle Way; Stillness is the Truth of Conventional Existence; Light is the Truth of Emptiness. Speaking of the three as one, it is not vertical; speaking of the one as three, it is not horizontal. Neither vertical nor horizontal, inconceivable, therefore it is called the Secret Treasury. This is inherent virtue. As for cultivated virtue, the following text says: 'Those who cultivate it, accord with their nature and illuminate clearly.' This means cultivating the contemplation of emptiness, breaking through the delusions of views and thoughts, according with the nature of the Truth of Emptiness, and accomplishing Prajñā virtue; cultivating the contemplation of provisional existence, breaking through the delusions of countless kalpas, according with the nature of the Truth of Conventional Existence, and accomplishing Liberation virtue; cultivating the contemplation of the Middle Way, breaking through ignorance, according with the nature of the Truth of the Middle Way, and accomplishing Dharmakāya virtue. The combination of inherent virtue and cultivated virtue is where the pure Dharmakāya dwells. From the perspective of the principle of inherent virtue, it is called 'Land'; from the perspective of the wisdom of cultivated virtue, it is called 'Body'. Body and Land are one and the same, not two aspects. There is no sense of each being separate and different here, but in reality, it pervades all different realms, because these different realms have no place to be established apart from this. ○2. The Land of Actual Reward Without Obstruction The Land of Actual Reward Without Obstruction is in accordance with the Actual Reality (the true and unfalsified nature of all dharmas), the true reward of actions, hence it is called 'Actual Reward'. Form and mind are free, dust motes and lands contain each other, hence it is called 'Without Obstruction'. This land is where the forty-one positions of the perfect teaching and the great bodhisattvas of the grounds of the distinct teaching dwell. The body can manifest the land, and the land can also manifest the body, not violating the Dharma-nature, supremely wonderful and adorned, as described in detail in the Avatamsaka Sutra's Sea of the Establishment of the Dharma Realm. It is also called the Land of Partial Realization of Eternal Tranquil Light, where the great Dharmakāya bodhisattvas reside. ○3. The Land of Expedient Remainder The Land of Expedient Remainder is a pure land outside the Three Realms, where the saints of the Three Vehicles cultivate the path of expedient means, hence it is called 'Expedient'. They have exhausted the delusions of views and thoughts, but have not eliminated the distinct delusions; they have left behind the suffering of birth and death in the realms of desire, form, and formlessness, but have not avoided the suffering of transformation, hence it is called 'Remainder'. It refers to the nine types of beings who are born in this land. The two types of beings of the Tripitaka teaching are the Śrāvakas and Pratyekabuddhas.
教三人。謂聲聞。緣覺。及六地以上菩薩。別教三人。十住。十行。及十回向。圓教一人。即十信也。此九人但修空觀。斷見思之通惑。別圓雖修假中。無明未破。未曾證實。故曰方便。亦名實報土。乃三乘聖人之實報故。
○四凡聖同居土
凡聖同居土者。本是凡夫有漏善。不善。不動業。之所招感。而聖人亦復同居。故曰凡聖同居土也。先明凡。次明聖。凡夫者。謂三界九地也。三界者。謂欲界。色界。無色界也。九地者。謂一五趣雜居地。二離生喜樂地。三定生喜樂地。四離喜妙樂地。五舍念清凈地。六空無邊處地。七識無邊處地。八無所有處地。九非非想處地。初五趣雜居者。謂欲界內。三途。人道。六慾諸天雜處。故曰五趣雜居也。二離生喜樂者。初禪三天。謂梵眾天。梵輔天。大梵天。已離五欲。發得初禪五支功德。謂覺。觀。喜。樂。一心。故曰離生喜樂地也。三定生喜樂者。二禪三天。謂少光天。無量光天。光音天。此三天。又離初禪覺觀二支。而得內凈。喜。樂。一心。四支功德。故曰定生喜樂地也。四離喜妙樂地者。謂三禪三天。少凈天。無量凈天。遍凈天。此三天。又離二禪之喜支。而得三禪舍。念。慧。樂。一心。五支功德。故曰離喜妙樂地也。五舍念清凈者。謂四禪九天。福
【現代漢語翻譯】 現代漢語譯本： 教化三種人，即聲聞（通過聽聞佛法而悟道的修行者）、緣覺（通過觀察事物因緣而悟道的修行者）以及六地以上的菩薩（已經證悟到第六個菩薩階位的菩薩）。別教（藏教之外的三個教派，即通教、別教、圓教）教化三種人，即十住（菩薩修行過程中的十個住位）、十行（菩薩修行過程中的十種行為）、以及十回向（菩薩修行過程中的十種迴向）。圓教（最圓滿的教法）教化一種人，即十信（修行的十種信心）。這九種人只是修習空觀（觀察一切皆空的禪觀），斷除見思惑（錯誤的見解和思想）的共同煩惱。別教和圓教雖然修習假觀和中觀，但無明（對事物真相的迷惑）尚未破除，未曾真正證得實相，所以稱為方便（權宜之法）。也稱為實報土（真實果報的國土），因為是三乘聖人（聲聞乘、緣覺乘、菩薩乘的聖人）的真實果報所在。
○四凡聖同居土
凡聖同居土（凡人和聖人共同居住的國土），原本是凡夫的有漏善業（有缺陷的善業）、不善業（惡業）、不動業（禪定中的業）所招感的。而聖人也同樣居住在這裡，所以稱為凡聖同居土。先說明凡夫，再說明聖人。凡夫，指的是三界九地。三界，指的是欲界（充滿慾望的世界）、界（原文如此，應為色界，指有形物質的世界）、無界（原文如此，應為無色界，指沒有形體的精神世界）。九地，指的是一、五趣雜居地（五道眾生混雜居住的地方），二、離生喜樂地（脫離欲界而產生喜樂的地方），三、定生喜樂地（由禪定而產生喜樂的地方），四、離喜妙樂地（脫離喜悅而感受微妙快樂的地方），五、舍念清凈地（捨棄雜念而達到清凈的地方），六、空無邊處地（感受到虛空無邊無際的地方），七、識無邊處地（感受到意識無邊無際的地方），八、無所有處地（感受到一無所有的地方），九、非非想處地（既不是有想也不是無想的地方）。最初的五趣雜居地，指的是欲界之內，地獄、餓鬼、畜生三途，人道，以及六慾天（欲界中的六層天）混雜居住的地方，所以稱為五趣雜居。二、離生喜樂地，指的是初禪三天，即梵眾天（梵天之民居住的地方）、梵輔天（梵天的輔佐居住的地方）、大梵天（大梵天王居住的地方）。已經脫離了五欲（色、聲、香、味、觸），生髮出初禪的五支功德，即覺（最初的念頭）、觀（仔細的觀察）、喜（喜悅）、樂（快樂）、一心（專注）。所以稱為離生喜樂地。三、定生喜樂地，指的是二禪三天，即少光天（光芒較少的天）、無量光天（光芒無限的天）、光音天（以光芒和聲音交流的天）。這三天，又脫離了初禪的覺和觀二支，而得到內凈（內心的清凈）、喜（喜悅）、樂（快樂）、一心（專注）四支功德。所以稱為定生喜樂地。四、離喜妙樂地，指的是三禪三天，即少凈天（較少清凈的天）、無量凈天（無限清凈的天）、遍凈天（普遍清凈的天）。這三天，又脫離了二禪的喜支，而得到三禪的舍（捨棄）、念（正念）、慧（智慧）、樂（快樂）、一心（專注）五支功德。所以稱為離喜妙樂地。五、舍念清凈地，指的是四禪九天，福（原文不完整）
【English Translation】 English version: It teaches three types of individuals: Shravakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment through observing the causes and conditions of things), and Bodhisattvas above the sixth Bhumi (those who have realized the sixth stage of the Bodhisattva path). The Separate Teaching (referring to the teachings other than the Tripitaka teaching, namely the Shared Teaching, the Distinct Teaching, and the Perfect Teaching) teaches three types of individuals: the Ten Abodes (ten stages in the Bodhisattva's practice), the Ten Practices (ten types of conduct in the Bodhisattva's practice), and the Ten Dedications (ten types of dedication in the Bodhisattva's practice). The Perfect Teaching (the most complete teaching) teaches one type of individual: the Ten Faiths (ten kinds of faith in practice). These nine types of individuals only cultivate the contemplation of emptiness (meditation on the emptiness of all things), severing the common afflictions of views and thoughts (wrong views and thoughts). Although the Separate and Perfect Teachings cultivate the contemplation of provisionality and the contemplation of the middle way, ignorance (delusion about the true nature of things) has not yet been eradicated, and they have not yet truly realized reality. Therefore, it is called expedient (a provisional means). It is also called the Land of Actual Reward (the land of true retribution), because it is the place of actual reward for the saints of the Three Vehicles (the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle).
○ The Land of Co-residence of Ordinary Beings and Saints
The Land of Co-residence of Ordinary Beings and Saints is originally brought about by the flawed good karma, unwholesome karma, and unwavering karma (karma from meditative states) of ordinary beings. And saints also reside here, so it is called the Land of Co-residence of Ordinary Beings and Saints. First, explain ordinary beings, then explain saints. Ordinary beings refer to the Three Realms and Nine Grounds. The Three Realms refer to the Desire Realm (the world full of desires), the Realm (original text, should be the Form Realm, referring to the world of tangible matter), and the Formless Realm (original text, should be the Formless Realm, referring to the spiritual world without form). The Nine Grounds refer to: 1. The Ground of Mixed Dwelling of the Five Destinies (where beings of the five paths of existence dwell together), 2. The Ground of Joy and Bliss Born of Detachment (where joy and bliss arise from detachment from the Desire Realm), 3. The Ground of Joy and Bliss Born of Samadhi (where joy and bliss arise from meditative concentration), 4. The Ground of Wonderful Bliss Born of Detachment from Joy (where wonderful bliss is experienced from detachment from joy), 5. The Ground of Purity of Abandonment of Thought (where purity is attained by abandoning distracting thoughts), 6. The Ground of the Realm of Boundless Space (where the boundlessness of space is experienced), 7. The Ground of the Realm of Boundless Consciousness (where the boundlessness of consciousness is experienced), 8. The Ground of the Realm of Nothingness (where the state of nothingness is experienced), 9. The Ground of the Realm of Neither Perception nor Non-Perception (where there is neither perception nor non-perception). The initial Ground of Mixed Dwelling of the Five Destinies refers to the Desire Realm, where the three evil paths of hell beings, hungry ghosts, and animals, the human path, and the six Desire Heavens (the six heavens in the Desire Realm) dwell together. Therefore, it is called the Mixed Dwelling of the Five Destinies. 2. The Ground of Joy and Bliss Born of Detachment refers to the First Dhyana Heavens, namely the Heaven of the Multitude of Brahma, the Heaven of the Ministers of Brahma, and the Great Brahma Heaven. They have detached from the five desires (form, sound, smell, taste, and touch) and generated the five qualities of the First Dhyana, namely initial thought, sustained thought, joy, bliss, and one-pointedness of mind. Therefore, it is called the Ground of Joy and Bliss Born of Detachment. 3. The Ground of Joy and Bliss Born of Samadhi refers to the Second Dhyana Heavens, namely the Heaven of Limited Light, the Heaven of Unlimited Light, and the Heaven of Luminous Sound. These three heavens have further detached from the initial thought and sustained thought of the First Dhyana and attained the four qualities of inner purity, joy, bliss, and one-pointedness of mind. Therefore, it is called the Ground of Joy and Bliss Born of Samadhi. 4. The Ground of Wonderful Bliss Born of Detachment from Joy refers to the Third Dhyana Heavens, namely the Heaven of Limited Purity, the Heaven of Unlimited Purity, and the Heaven of Universal Purity. These three heavens have further detached from the joy of the Second Dhyana and attained the five qualities of the Third Dhyana: equanimity, mindfulness, wisdom, bliss, and one-pointedness of mind. Therefore, it is called the Ground of Wonderful Bliss Born of Detachment from Joy. 5. The Ground of Purity of Abandonment of Thought refers to the Fourth Dhyana Nine Heavens, blessings (original text incomplete)
生天。福愛天。廣果天(此三乃凡夫天)。無想天(此外道天)。無煩天。無熱天。善見天。善現天。色究竟天(此乃五不還天。三果聖人所居)。此九天。又離三禪之樂支。而得不苦不樂。舍。念。一心。之四支功德。故曰舍念清凈地也。已上四地。名為色界。謂以色蘊為界也。六空無邊處地者。楞嚴經云。若在舍心。舍厭成就。覺身為礙。銷礙入空。如是一類。名為空處。識無邊處者。諸礙既銷。無礙無滅。其中唯留阿賴耶識。全于末那半分微細。如是一類。名為識處。無所有處者。空色既亡。識心都滅。十方寂然。迥無攸往。如是一類。名無所有處。非非想處者。識性不動。以滅窮研。于無盡中。發宣儘性。如存不存。若盡非盡。如是一類。名非非想處。此四地皆無色蘊。故曰無色界也。又名二十五有。謂四洲四惡趣。六慾並梵天。四禪四空處。無想及那含。此諸眾生。皆是有漏因果。故曰二十五有也。此明凡夫○下明聖人。聖有二種。謂權實。實者。謂藏四果。通六地。別十住。圓十信。通惑雖斷。報身猶在。故曰實聖。權者。謂此聖人。或是寂光。實報。方便土人。由大悲願力。哀愍眾生。示生此界。非是業牽。以此二種聖人。與凡雜處。故曰凡聖同居土也。問。同居土人有權實。上三土亦有權實否。答。
【現代漢語翻譯】 現代漢語譯本 生天（指通過修行或善行而往生的天界）。福愛天。廣果天（這三個天界是凡夫可以通過修行達到的）。無想天（這是外道所說的天界）。無煩天。無熱天。善見天。善現天。色究竟天（這五個天界是不再返回欲界的阿那含（三果）聖人所居住的地方，又稱五不還天）。這九個天界，又脫離了三禪的樂支，而獲得了不苦不樂、舍、念、一心這四種功德，所以稱為舍念清凈地。以上這四個地界，稱為，因為它們以色蘊為界限。 六空無邊處地，在《楞嚴經》中說：『如果安住在舍心，捨棄厭惡成就，感覺身體成為障礙，消除障礙進入空無。』像這樣的一類眾生，稱為空無邊處。識無邊處，是說各種障礙已經消除，沒有阻礙也沒有消滅，其中只留下阿賴耶識，完全是末那識一半的微細狀態。像這樣的一類眾生，稱為識無邊處。無所有處，是說色和空都已經消失，識心也完全滅盡，十方寂靜，沒有可以前往的地方。像這樣的一類眾生，稱為無所有處。非非想處，是說識的本性不動，用滅盡來窮究，在無盡之中，發出宣示滅盡的本性，好像存在又好像不存在，好像滅盡又好像沒有滅盡。像這樣的一類眾生，稱為非非想處。這四個地界都沒有色蘊，所以稱為無。 又稱為二十五有，指的是四洲、四惡趣、六慾天、梵天、四禪天、四空處、無想天以及那含天。這些眾生，都是有漏的因果，所以稱為二十五有。以上說明的是凡夫的情況，下面說明聖人的情況。聖人有兩種，即權聖和實聖。實聖，指的是藏教的四果阿羅漢，通教的六地菩薩，別教的十住菩薩，圓教的十信位的菩薩。雖然斷除了見思惑，但報身仍然存在，所以稱為實聖。權聖，指的是這些聖人，或者是寂光土、實報土、方便土的人，由於大悲願力，哀憐愍眾生，示現降生到這個世界，不是因為業力牽引。因為這兩種聖人與凡夫雜居在一起，所以稱為凡聖同居土。 問：同居土的人有權聖和實聖，那麼上面的三土也有權聖和實聖嗎？答：
【English Translation】 English version Sentient beings born in the heavens (Sheng Tian) (referring to heavens attained through practice or good deeds). Heaven of Blessed Love (Fu Ai Tian). Heaven of Great Fruition (Guang Guo Tian) (these three heavens are attainable by ordinary beings through practice). Heaven of Non-Perception (Wu Xiang Tian) (this is a heaven described by non-Buddhist teachings). Heaven of No Affliction (Wu Fan Tian). Heaven of No Heat (Wu Re Tian). Heaven of Good View (Shan Jian Tian). Heaven of Good Manifestation (Shan Xian Tian). Heaven of Ultimate Form (Se Jiu Jing Tian) (these five heavens are the abodes of Anagamin (third-stage) saints who do not return to the desire realm, also known as the Five Pure Abodes). These nine heavens are also free from the joy of the third Dhyana and attain the four qualities of neither suffering nor joy, equanimity, mindfulness, and one-pointedness, hence they are called the Land of Purity of Equanimity and Mindfulness. The above four realms are called , because they are bounded by the form aggregate (rupa-skandha). The Realm of the Infinity of Space (Liu Kong Wu Bian Chu Di), the Surangama Sutra says: 'If one dwells in the mind of equanimity, the abandonment of aversion is accomplished, and the body is felt as an obstacle, eliminating the obstacle and entering emptiness.' Such beings are called the Realm of the Infinity of Space. The Realm of the Infinity of Consciousness (Shi Wu Bian Chu), is where all obstacles have been eliminated, there is no obstruction and no annihilation, only the Alaya consciousness remains, which is entirely half the subtle state of the Manas consciousness. Such beings are called the Realm of the Infinity of Consciousness. The Realm of No-Thingness (Wu Suo You Chu), is where form and emptiness have disappeared, and the mind of consciousness is completely extinguished, the ten directions are silent, and there is nowhere to go. Such beings are called the Realm of No-Thingness. The Realm of Neither Perception Nor Non-Perception (Fei Fei Xiang Chu), is where the nature of consciousness is unmoving, using extinction to investigate thoroughly, in the midst of the infinite, proclaiming the nature of extinction, as if existing and not existing, as if extinguished and not extinguished. Such beings are called the Realm of Neither Perception Nor Non-Perception. These four realms have no form aggregate, so they are called without . They are also called the Twenty-Five Existences (Er Shi Wu You), referring to the four continents, the four evil destinies, the six desire heavens, the Brahma heavens, the four Dhyana heavens, the four formless realms, the Heaven of Non-Perception, and the Anagamin heavens. These beings are all subject to the causes and effects of defilements, hence they are called the Twenty-Five Existences. The above explains the situation of ordinary beings; the following explains the situation of sages. There are two types of sages: provisional sages and real sages. Real sages refer to the Arhats of the Tripitaka teaching, the Bodhisattvas of the six grounds of the shared teaching, the Bodhisattvas of the ten abodes of the distinct teaching, and the Bodhisattvas of the ten faiths of the perfect teaching. Although they have severed the delusions of views and affections, their reward body still exists, hence they are called real sages. Provisional sages refer to these sages, who are from the Land of Stillness and Light (Ji Guang), the Land of Real Reward (Shi Bao), or the Land of Expedient Means (Fang Bian), due to their great compassion and vows, they appear in this world out of compassion for sentient beings, not because of karmic forces. Because these two types of sages live together with ordinary beings, it is called the Land of Co-dwelling of Ordinary Beings and Sages. Question: If the inhabitants of the Land of Co-dwelling include both provisional and real sages, do the three lands above also have provisional and real sages? Answer:
方便土。二權一實。若從同居斷惑而生。如前九人。總名一實。若從寂光實報。佛及菩薩。為誘定性二乘。及地前菩薩。令入正位。示居方便。是名二權。實報土中。一權一實。四十一位。總名一實。妙覺法佛。現報身相。名之為權。寂光土中。唯實無權。以是諸佛所游居故。初明四土名義竟。
○二明四土染凈
四土染凈者。觀經疏云。五濁輕重。同居凈穢。體析巧拙。有餘凈穢。若第頓入。實報凈穢。分證究竟。寂光凈穢。妙宗釋云。五濁者。劫濁。見濁。煩惱濁。眾生濁。命濁。此五濁輕。所感同居則凈。如極樂世界。妙喜世界也。五濁重者。則薉。如今娑婆世界也。即娑婆亦分凈穢不同。如四教凡位。皆令濁輕。所感皆凈。而圓教輕濁。感同居依正最凈。言體析巧拙。有餘凈穢者。體者。通教體空觀。析者。藏教析空觀。通人智巧。用觀則巧。了達五陰當體本空。不待分析而後知空。以此體空智慧。斷惑證真也。藏人智拙。用觀則拙。必以四大五陰分析。而後知人空。以此析空智慧。斷惑證真也。然此土凈相亦寬。析觀感薉。可在三藏。體觀感凈。不專通人。衍門三教。對三藏析。俱明體法。通但空體。別次第體。圓不次第體。三人生彼。俱感凈相。圓人最凈。言次第頓入。實報凈薉者。次第者
【現代漢語翻譯】 現代漢語譯本：方便土。二權一實。如果從同居土斷惑而生，就像前面的九種情況，總稱為一實。如果從寂光土和實報土，佛和菩薩爲了引導那些已經決定聲聞緣覺根性的二乘人，以及十地前的菩薩，使他們進入正確的果位，而示現在方便土，這稱為二權。在實報土中，有一權一實。四十一個位次的菩薩，總稱為一實。妙覺位的法身佛，爲了教化眾生而顯現應化身，這稱為權。寂光土中，只有實而沒有權，因為這是諸佛所游居的地方。以上是第一部分，說明四土的名義。
○第二部分，說明四土的染凈
四土的染凈是這樣的。《觀經疏》中說，五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）輕重不同，所感應的同居土也就有凈穢之分。體觀和析觀的巧妙與笨拙不同，所感應的有餘土也就有凈穢之分。如果是次第漸入或頓悟，所感應的實報土也就有凈穢之分。分證和究竟的不同，所感應的常寂光土也就有凈穢之分。《妙宗》解釋說，五濁是指劫濁、見濁、煩惱濁、眾生濁、命濁。這五濁如果輕微，所感應的同居土就清凈，比如極樂世界、妙喜世界。五濁如果嚴重，就污穢，比如現在的娑婆世界。即使是娑婆世界，也有凈穢的不同。比如四教（藏、通、別、圓）的凡夫位，都能使濁減輕，所感應的都是清凈的。而圓教減輕濁染，所感應的同居土的依報和正報最為清凈。說到體觀和析觀的巧妙與笨拙，所感應的有餘土有凈穢之分，體觀是指通教的體空觀，析觀是指藏教的析空觀。通教的人有智慧，運用觀法就巧妙，能夠了達五陰（色、受、想、行、識）當體本空，不必經過分析而後才知道空，用這種體空的智慧，斷除迷惑，證得真理。藏教的人沒有智慧，運用觀法就笨拙，必須用四大五陰來分析，然後才知道人空，用這種析空的智慧，斷除迷惑，證得真理。然而此土的清凈之相也比較寬泛，析觀所感應的是污穢，只適用於三藏教。體觀所感應的是清凈，不專指通教的人。衍門三教（別教、圓教、通教）相對於三藏教的析空觀，都明白體法。通教只是體空，別教是次第體空，圓教是不次第體空。這三種人往生彼土，都感應清凈之相，圓教的人最為清凈。說到次第漸入或頓悟，所感應的實報土有凈穢之分，次第是指
【English Translation】 English version: 'Expedient Lands. Two Provisional and One Real. If one is born from severing delusions in the Land of Co-dwelling, like the previous nine cases, they are collectively called One Real. If, from the Lands of Tranquil Light and Real Reward, Buddhas and Bodhisattvas, in order to guide those of fixed Two Vehicle nature (Śrāvakas and Pratyekabuddhas), and Bodhisattvas before the Ten Grounds (Bhūmi), causing them to enter the correct position, demonstrate dwelling in Expedient Lands, this is called Two Provisional. In the Land of Real Reward, there is One Provisional and One Real. The forty-one positions (of Bodhisattvas), are collectively called One Real. The Dharma-body Buddha of Wonderful Enlightenment, manifesting a Reward Body appearance, is called Provisional. In the Land of Tranquil Light, there is only Real, without Provisional, because this is where all Buddhas dwell. The first part, explaining the names and meanings of the Four Lands, is complete.'
'○ Second, explaining the purity and impurity of the Four Lands'
'The purity and impurity of the Four Lands is as follows. The Commentary on the Contemplation Sutra says, 'The lightness or heaviness of the Five Turbidities (kaṣāya) determines the purity or impurity of the Land of Co-dwelling. The skillfulness or clumsiness of the analytical or comprehensive understanding determines the purity or impurity of the Land of Residual Reward. Gradual or sudden entry determines the purity or impurity of the Land of Real Reward. Partial or complete realization determines the purity or impurity of the Land of Tranquil Light.' The Explanation of the Wondrous Principle says, 'The Five Turbidities are the Turbidity of the Age (kalpa-kaṣāya), the Turbidity of Views (dṛṣṭi-kaṣāya), the Turbidity of Afflictions (kleśa-kaṣāya), the Turbidity of Beings (sattva-kaṣāya), and the Turbidity of Life (āyu-kaṣāya). If these Five Turbidities are light, the Land of Co-dwelling that is experienced will be pure, like the Land of Ultimate Bliss (Sukhāvatī) and the Land of Wonderful Joy (Abhirati). If the Five Turbidities are heavy, it will be defiled, like the present Saha World. Even the Saha World has different levels of purity and impurity. For example, the ordinary positions of the Four Teachings (Tripiṭaka, Common, Distinct, and Perfect) can all lighten the turbidities, so what is experienced is pure. The Perfect Teaching lightens the turbidities, so the environment and beings of the Land of Co-dwelling that is experienced are the purest. Speaking of the skillfulness or clumsiness of the analytical or comprehensive understanding, the Land of Residual Reward has purity and impurity. Comprehensive understanding refers to the comprehensive emptiness contemplation of the Common Teaching. Analytical understanding refers to the analytical emptiness contemplation of the Tripiṭaka Teaching. Those of the Common Teaching are wise, so their use of contemplation is skillful. They can understand that the Five Aggregates (skandha) (form, feeling, perception, volition, and consciousness) are inherently empty, without needing to analyze them to know emptiness. They use this wisdom of comprehensive emptiness to sever delusions and realize truth. Those of the Tripiṭaka Teaching are not wise, so their use of contemplation is clumsy. They must analyze the Four Great Elements (mahābhūta) and the Five Aggregates before they can know the emptiness of self. They use this wisdom of analytical emptiness to sever delusions and realize truth. However, the pure aspect of this land is also broad. Analytical contemplation experiences defilement, and is only applicable to the Tripiṭaka Teaching. Comprehensive contemplation experiences purity, and is not exclusive to those of the Common Teaching. The three teachings of the Mahāyāna (Distinct, Perfect, and Common) all explain the principle of comprehensiveness in contrast to the analytical contemplation of the Tripiṭaka Teaching. The Common Teaching only comprehends emptiness, the Distinct Teaching comprehends emptiness in stages, and the Perfect Teaching comprehends emptiness without stages. When these three types of people are reborn in that land, they all experience a pure aspect, with those of the Perfect Teaching being the purest. Speaking of gradual or sudden entry, the Land of Real Reward has purity and impurity. Gradual refers to'
。別教次第三觀也。頓入。乃圓教一心三觀也。別人根鈍。不了即中。故先修空觀。斷見思。次修假觀。斷塵沙。后修中觀。斷無明。故曰次第三觀也。圓人根利。了達諸法。唯一念心。一念心具足諸法。非一非諸。亦一亦諸。不斷而斷。圓斷五住。故曰一心三觀也。而言凈薉者。若論證實。則唯一凈。今約教道。別十地不融。所感則薉也。言分證究竟。寂光凈薉者。分證。指別妙覺。究竟。乃圓妙覺。而分凈薉者。別圓妙覺。同證寂光。若論斷惑。別妙覺僅斷十二品無明。則與圓二行齊猶。屬分證位。圓教斷惑。則有四十二品。乃名究竟。故曰分證究竟。寂光凈薉也。
○三明四土橫豎
論四土橫豎者。約別圓二人論也。豎論者。出於同居。乃入方便。出於方便。乃入實報。出於實報。而入寂光。斷惑既淺深不同。住處亦高下迥別。橫論則不移當處。所見自殊。于同居土。橫超上三土。所謂見思斷盡。即見方便。塵沙斷盡。分破無明。即見實報。亦得分見寂光。無明斷盡。即得了了見於寂光。于方便土。橫超上二。謂實報寂光。于實報土。橫超一土。謂寂光。寂光土無復可超。亦無橫豎。又約諸佛菩薩。及三乘聖人。隨於己土。橫豎自在。寂光土能為眾生。現下三土。實報能現下二。方便能現同居。又
【現代漢語翻譯】 現代漢語譯本：別教的次第三觀，以及頓入，指的是圓教的一心三觀。別教的修行者根器遲鈍，不能立即領悟『即中』的道理，所以先修空觀，斷除見思惑；其次修假觀，斷除塵沙惑；最後修中觀，斷除無明惑。因此稱為次第三觀。圓教的修行者根器銳利，能夠了達諸法，唯一念心，一念心中具足諸法，非一非諸，亦一亦諸，不斷而斷，圓滿斷除五住煩惱，所以稱為一心三觀。至於說到凈與穢，如果從證實的角度來說，則唯一是凈。現在從教道的角度來說，別教十地不融合，所感應到的就是穢土。說到分證和究竟的寂光凈穢，分證指的是別教的妙覺，究竟指的是圓教的妙覺。而分凈穢，是因為別教和圓教的妙覺，共同證得寂光土。如果從斷惑的角度來說，別教的妙覺僅僅斷除十二品無明，那麼就和圓教的二行位相當，屬於分證位。圓教斷惑，則有四十二品，才稱為究竟。所以說分證和究竟的寂光凈穢。 三明四土橫豎 論四土的橫豎，是針對別教和圓教的修行者來說的。豎論，指的是從凡聖同居土出發，進入方便有餘土；從方便有餘土出發，進入實報莊嚴土；從實報莊嚴土出發，而進入常寂光土。斷惑的深淺不同，所居住的地方也高下迥別。橫論則是不移動目前的位置，所見到的境界自然不同。在凡聖同居土，可以橫超上三土，所謂見思惑斷盡，就見到方便有餘土；塵沙惑斷盡，分破無明，就見到實報莊嚴土，也可以分見常寂光土。無明斷盡，就能夠了了分明地見到常寂光土。在方便有餘土，可以橫超上二土，即實報莊嚴土和常寂光土。在實報莊嚴土，可以橫超一土，即常寂光土。常寂光土沒有可以再超越的，也沒有橫豎之分。又從諸佛菩薩以及三乘聖人的角度來說，他們可以隨順自己在的國土，橫豎自在。常寂光土能夠為眾生，顯現下三土。實報莊嚴土能夠顯現下二土。方便有餘土能夠顯現凡聖同居土。又
【English Translation】 English version: The Separate Teaching's sequential three contemplations, and the sudden entry, refer to the Perfect Teaching's one-mind three contemplations. Practitioners of the Separate Teaching have dull faculties and cannot immediately understand the principle of 'immediate middle,' so they first cultivate the contemplation of emptiness to sever the delusions of views and thoughts (見思, Jian Si); then they cultivate the contemplation of provisional existence to sever the delusions like dust and sand (塵沙, Chen Sha); and finally, they cultivate the contemplation of the middle way to sever ignorance (無明, Wu Ming). Therefore, it is called the sequential three contemplations. Practitioners of the Perfect Teaching have sharp faculties and can understand all dharmas, the one thought-mind, in one thought-mind all dharmas are complete, neither one nor many, both one and many, severing without severing, perfectly severing the five abodes of affliction (五住, Wu Zhu), so it is called the one-mind three contemplations. As for speaking of pure and defiled, if speaking from the perspective of actual realization, then it is only pure. Now speaking from the perspective of the teaching path, the ten grounds of the Separate Teaching are not integrated, so what is sensed is defiled. Speaking of partial realization and ultimate pure and defiled of Stillness Light (寂光, Ji Guang), partial realization refers to the Separate Teaching's Wonderful Enlightenment (妙覺, Miao Jue), ultimate refers to the Perfect Teaching's Wonderful Enlightenment. And the partial pure and defiled is because the Separate and Perfect Teachings' Wonderful Enlightenment both realize the Stillness Light Land. If speaking from the perspective of severing delusions, the Separate Teaching's Wonderful Enlightenment only severs twelve grades of ignorance, then it is equivalent to the Perfect Teaching's two practices, belonging to the position of partial realization. The Perfect Teaching's severing of delusions has forty-two grades, then it is called ultimate. Therefore, it is said partial realization and ultimate pure and defiled of Stillness Light. Three Understandings and Four Lands Horizontal and Vertical Discussing the horizontal and vertical of the four lands is in relation to the practitioners of the Separate and Perfect Teachings. Vertical discussion refers to starting from the Land of Co-dwelling of Ordinary Beings and Sages (凡聖同居土, Fan Sheng Tong Ju Tu), then entering the Land of Expedient Means with Remainder (方便有餘土, Fang Bian You Yu Tu); starting from the Land of Expedient Means with Remainder, then entering the Land of Real Reward and Adornment (實報莊嚴土, Shi Bao Zhuang Yan Tu); starting from the Land of Real Reward and Adornment, then entering the Land of Stillness Light (常寂光土, Chang Ji Guang Tu). The depth of severing delusions is different, so the places of dwelling are also vastly different in height and lowness. Horizontal discussion is without moving from the current position, what is seen is naturally different. In the Land of Co-dwelling of Ordinary Beings and Sages, one can horizontally transcend the upper three lands, so-called severing completely the delusions of views and thoughts, then one sees the Land of Expedient Means with Remainder; severing completely the delusions like dust and sand, partially breaking ignorance, then one sees the Land of Real Reward and Adornment, and can also partially see the Land of Stillness Light. Severing completely ignorance, then one can clearly see the Land of Stillness Light. In the Land of Expedient Means with Remainder, one can horizontally transcend the upper two lands, namely the Land of Real Reward and Adornment and the Land of Stillness Light. In the Land of Real Reward and Adornment, one can horizontally transcend one land, namely the Land of Stillness Light. The Land of Stillness Light has nothing further to transcend, and there is no horizontal or vertical. Also, from the perspective of all Buddhas and Bodhisattvas, and the sages of the three vehicles, they can follow their own land, horizontally and vertically at ease. The Land of Stillness Light can manifest the lower three lands for sentient beings. The Land of Real Reward and Adornment can manifest the lower two lands. The Land of Expedient Means with Remainder can manifest the Land of Co-dwelling of Ordinary Beings and Sages. Also
同居土能示上三土。方便能示上二土。實報土。能示寂光土也。初辯四土竟。
○二述緣起
夫緣起者。現前一念妄心。乃一法界總緣起。徹祖曰。最初迷真起妄。則曰一念妄動。末後返妄歸真。則曰一念相應。是則起妄之後。歸真之前。更有何法。能外此一念乎。是故一念悟隨凈緣。即佛法界緣起。迷隨染緣。即九法界緣起。十方虛空。是此一念迷昧。一切國土。是此一念澄凝。四生正報。乃此一念情想合離。四大依報。是此一念動靜違順。唯依此念。變現諸法。離此念外。無法可得。原此一念。本是法界。從緣而起。緣無自性。全體法界。故得橫遍十方。豎窮三際。離過絕非。不可思議。法爾具此威神。法爾具此功用。今以此念。念于西方阿彌陀佛。求生極樂凈土。正當念時。西方依正。已在我之心中。而我此心。已在西方依正之內。如兩鏡交光。相含互照。此橫遍十方之相也。若約豎窮三際。則唸佛時。即見佛時。亦即成佛時。求生時。即往生時。亦即度生時。三際同時。更無前後。帝網珠光。難齊全體。南柯夢事。略類一斑。此理悟之最難。信之最易。但能直下承當。終必全身受用。可謂參學事畢。所作已辦矣。如或未能。但當任便觀察。隨分受用耳。述緣起竟。
○三明宗旨。又四。初
【現代漢語翻譯】 現代漢語譯本：同居土（與凡聖同居的國土）能夠示現上三土（方便土、實報土、常寂光土）。方便土能夠示現上二土（實報土、常寂光土）。實報土能夠示現寂光土（常寂光土）。以上是第一部分，四土的辨析。 緣起是指，現前這一念妄心，乃是一法界總體的緣起。徹悟禪師說：『最初迷失真性而生起妄念，就叫做一念妄動；最終捨棄妄念迴歸真性，就叫做一念相應。』 那麼在生起妄念之後，迴歸真性之前，還有什麼法能夠超出這一念之外呢？因此，一念覺悟隨順清凈的因緣，就是佛法界的緣起；迷惑隨順染污的因緣，就是九法界的緣起。十方虛空，是這一念的迷昧所顯現；一切國土，是這一念的澄凈所顯現。四生（胎生、卵生、濕生、化生）的正報（眾生的身心），是這一念的情感和思想的聚合與分離；四大（地、水、火、風）依報（眾生所居住的環境），是這一念的動靜和違順。唯獨依靠這一念，變現出諸法。離開這一念之外，沒有法可以獲得。追溯這一念的根源，本來就是法界。從因緣而生起，因緣沒有自性，全體就是法界，所以能夠橫遍十方，豎窮三際。超越了過失，斷絕了錯誤，不可思議。自然具備這種威神之力，自然具備這種功用。現在用這一念，唸誦西方阿彌陀佛（Amitabha Buddha），求生極樂凈土（Sukhavati）。正當唸佛的時候，西方極樂世界的依報和正報，已經在我的心中；而我的這顆心，已經在西方極樂世界的依報和正報之內。如同兩面鏡子互相交映，互相包含，互相照耀。這就是橫遍十方的景象。如果從豎窮三際來說，那麼唸佛的時候，就是見佛的時候，也就是成佛的時候；求生的時候，就是往生的時候，也就是度化眾生的時候。三際同時，更沒有前後。如同帝釋天的寶珠之光，難以比擬它的全體；如同南柯一夢的故事，略微類似其中的一斑。這個道理悟解起來最難，相信起來最容易。只要能夠當下承擔，終究必定全身心地受用。可以說是參學之事完畢，所作之事已經辦完。如果還不能這樣，那麼就應當隨意觀察，隨自己的能力去受用。以上是關於緣起的闡述。 下面是第三部分，闡明宗旨。又分為四個部分，這是第一部分。
【English Translation】 English version: The Sahā World (the land where ordinary beings and sages dwell together) can manifest the upper three lands (the Land of Expediency, the Land of Real Reward, and the Land of Tranquil Light). The Land of Expediency can manifest the upper two lands (the Land of Real Reward and the Land of Tranquil Light). The Land of Real Reward can manifest the Land of Tranquil Light. This concludes the initial differentiation of the Four Lands. The arising of conditions refers to the present moment of deluded mind, which is the total arising of conditions of the entire Dharma Realm. Chan Master Chewu said: 'Initially, being deluded about the true nature gives rise to delusion, which is called a single thought of delusion arising; ultimately, abandoning delusion and returning to the true nature is called a single thought in accordance.' Then, after the arising of delusion and before returning to the true nature, what other Dharma can exist outside of this single thought? Therefore, a single thought of enlightenment following pure conditions is the arising of conditions of the Buddha Dharma Realm; delusion following defiled conditions is the arising of conditions of the Nine Dharma Realms. The ten directions of empty space are the manifestation of the delusion of this single thought; all lands are the manifestation of the clarity of this single thought. The direct rewards (the body and mind of sentient beings) of the four births (womb-born, egg-born, moisture-born, and transformation-born) are the aggregation and separation of emotions and thoughts of this single thought; the indirect rewards (the environment where sentient beings live) of the four elements (earth, water, fire, and wind) are the movement and stillness, accordance and discord of this single thought. Only relying on this thought, all Dharmas are manifested. Apart from this thought, no Dharma can be obtained. Tracing the origin of this thought, it is originally the Dharma Realm. Arising from conditions, conditions have no self-nature, the entirety is the Dharma Realm, therefore it can horizontally pervade the ten directions and vertically exhaust the three periods of time. Transcending faults, severing errors, inconceivable. Naturally possessing this majestic power, naturally possessing this function. Now, using this thought to recite Amitabha Buddha (Amitabha Buddha) in the Western Pure Land (Sukhavati), seeking rebirth in the Land of Ultimate Bliss. At the very moment of reciting the Buddha's name, the environment and the beings of the Western Pure Land are already within my mind; and my mind is already within the environment and the beings of the Western Pure Land. Like two mirrors reflecting each other, containing each other, illuminating each other. This is the appearance of horizontally pervading the ten directions. If speaking in terms of vertically exhausting the three periods of time, then the time of reciting the Buddha's name is the time of seeing the Buddha, which is also the time of becoming a Buddha; the time of seeking rebirth is the time of being reborn, which is also the time of liberating sentient beings. The three periods of time are simultaneous, without before or after. Like the light of Indra's net of jewels, it is difficult to compare its entirety; like the story of a dream in Nanke, it is slightly similar to a glimpse of it. This principle is most difficult to understand, but easiest to believe. As long as one can directly accept it, one will ultimately receive the full benefit. It can be said that the matter of studying and learning is completed, and what needs to be done has been done. If one is not yet able to do so, then one should observe as one pleases and benefit according to one's ability. The above is the description of the arising of conditions. The following is the third part, clarifying the purpose. It is further divided into four parts, this is the first part.
直示唯心。二進明萬法。三絕待圓融。四超情離見。初又分四。初約現等三量。楷定唯心。二約事理二門。辯明具造。三約名體同異。揀定真妄。四約本有現前。折衷指點○今初。
宗者。綱宗。旨。謂旨趣。須知一句阿彌陀佛。以唯心為宗。此唯心之義。須以三量楷定。三量者。現量。比量。聖言量也。現量。謂親證其理也。如羅什大師。隨母入寺。見佛缽。喜而頂戴之。俄而唸曰。我年甚幼。佛缽甚重。何能頂戴。是念才動。忽失聲置缽。遂悟萬法唯心。高麗唯曉法師。來此土參學。夜宿冢間。渴甚。明月之下。見清水一汪。以手掬而飲之。殊覺香美。至次日清晨。乃見其水。為墓中控出。遂噁心大吐。乃悟萬法唯心。便回本國著述。此皆現量親證也。比量者。借眾相而觀于義。比喻而知也。諸喻之中。夢喻最切。如夢中所見。山川人物。萬別千差。皆不離我能夢之心。離夢心外。別無一法可得。即此可以比喻而知。現前一切萬法。但唯心現也。聖言量者。三界唯心。萬法唯識。千經萬論。皆如是說。楷定唯心竟。
○二約事理二門辯明具造
言辯明具造者。具。謂理具。造。謂事造。只此一念心中。本具十界萬法。即此一念心性隨緣。能造十界萬法。理具。如金中本具。可成瓶盤釵釧之理。
【現代漢語翻譯】 現代漢語譯本： 直接揭示唯心（一切唯心所造）。通過事和理兩個方面來闡明萬法。超越對待，達到圓融無礙的境界。超越情感，脫離片面的見解。首先又分為四個部分。第一部分，通過現量、比量、聖言量這三種衡量方式，來確定唯心。第二部分，通過事門和理門，來辨明萬法由心具足和創造。第三部分，通過名稱和本體的同異，來辨別真實和虛妄。第四部分，通過本來具有和當下顯現，來折中調和並指點迷津。現在開始第一部分。
所謂『宗』，指的是綱領和宗旨。所謂『旨』，指的是旨趣。須知『一句阿彌陀佛』，以唯心為宗。這個唯心的意義，必須通過現量、比量、聖言量這三種衡量方式來確定。所謂現量，指的是親身證悟這個道理。例如鳩摩羅什大師，跟隨母親進入寺廟，看見佛缽，歡喜地頂戴它。忽然心想：『我年紀很小，佛缽很重，怎麼能頂戴呢？』這個念頭才動，忽然失手把佛缽掉在地上。於是領悟到萬法唯心。高麗的唯曉法師，來到中國參學。夜晚住在墳墓之間，非常口渴。在明亮的月光下，看見一汪清水，用手捧起來喝，覺得非常香甜。到了第二天清晨，才看見那水，是從墓中流出來的。於是噁心大吐。於是領悟到萬法唯心。便回到本國著書立說。這些都是現量親身證悟的例子。所謂比量，指的是藉助各種現象來觀察義理，通過比喻來了解。各種比喻之中，夢的比喻最為貼切。例如在夢中所見，山川人物，千差萬別，都不離我能做夢的心。離開夢的心之外，沒有一法可以得到。通過這個比喻可以知道，眼前一切萬法，都只是唯心的顯現。所謂聖言量，指的是『三界唯心，萬法唯識』。千經萬論，都是這樣說的。確定唯心完畢。
第二部分，通過事門和理門來辨明具足和創造。
所謂辨明具造，『具』指的是理具，『造』指的是事造。只是這一念心中，本來就具足十法界萬法。即是這一念心性隨順因緣，能夠創造十法界萬法。理具，例如金子中本來就具有可以做成瓶、盤、釵、釧的道理。
【English Translation】 English version: Directly pointing to the Mind-Only (everything is created by the mind). Clarifying the myriad dharmas through the two aspects of phenomena and principle. Transcending duality to achieve perfect and unobstructed integration. Surpassing emotions and detaching from biased views. The first part is further divided into four sections. The first section uses the three proofs of direct perception (現量, xian liang), inference (比量, bi liang), and scriptural authority (聖言量, sheng yan liang) to establish the Mind-Only. The second section uses the two gates of phenomena (事門, shi men) and principle (理門, li men) to clarify that the myriad dharmas are both inherent in and created by the mind. The third section uses the similarities and differences between names and entities to distinguish between truth and falsehood. The fourth section uses the inherent and the manifest to reconcile and guide. Now, let's begin with the first section.
The 'essence' (宗, zong) refers to the guiding principle and purpose. The 'meaning' (旨, zhi) refers to the underlying significance. It should be understood that 'one utterance of Amitabha Buddha' (阿彌陀佛, A mi tuo fo) takes Mind-Only as its essence. The meaning of this Mind-Only must be established through the three proofs. Direct perception refers to personally realizing the truth. For example, when Master Kumarajiva (羅什大師, Luo shi da shi) followed his mother into a temple, he saw the Buddha's alms bowl (佛缽, fo bo) and joyfully placed it on his head. Suddenly, he thought, 'I am very young, and the Buddha's alms bowl is very heavy. How can I hold it on my head?' As soon as this thought arose, he accidentally dropped the bowl. He then realized that all dharmas are Mind-Only. The Korean monk Weixiao (唯曉法師, Wei xiao fa shi) came to China to study. One night, he stayed among the tombs and was very thirsty. Under the bright moonlight, he saw a pool of clear water. He scooped it up with his hands and drank it, finding it very sweet. The next morning, he saw that the water was flowing from a tomb. He felt disgusted and vomited. He then realized that all dharmas are Mind-Only. He returned to his country and wrote books. These are all examples of direct perception. Inference refers to observing the meaning through various phenomena, understanding through analogy. Among the various analogies, the analogy of a dream is the most relevant. For example, in a dream, the mountains, rivers, people, and all the differences are inseparable from my mind that is dreaming. Apart from the dreaming mind, there is no dharma to be found. Through this analogy, it can be known that all the myriad dharmas before us are merely manifestations of the Mind-Only. Scriptural authority refers to 'The three realms are Mind-Only, and all dharmas are consciousness-only.' All the thousands of sutras and treatises say the same. The establishment of Mind-Only is complete.
The second section uses the two gates of phenomena and principle to clarify inherent and created.
To clarify inherent and created, 'inherent' (具, ju) refers to inherent in principle, and 'created' (造, zao) refers to created by phenomena. It is just that in this one thought, the ten dharma realms and myriad dharmas are inherently complete. That is, this one thought of mind-nature follows conditions and can create the ten dharma realms and myriad dharmas. Inherent in principle is like gold inherently having the potential to be made into bottles, plates, hairpins, and bracelets.
事造。如工匠爐錘之緣。造成瓶盤釵釧之器。又理具。如面中本具可成種種食物之理。事造。如水火人工之緣。造成種種食物。由有理具。方有事造。理若不具。事何所造。所以理具。但具事造。離理具外。別無事造。由有事造。方顯理具。事若不造。爭知理具。所以事造。秪造理具。離事造外。別無理具也。已辯具造竟。
○三約名體同異揀定真妄
言揀定真妄者。佛法中有名同體異者。有名異體同者。名同體異。如心之一名。有肉團心。有緣慮心。有集起心。有堅實心。肉團心。同外四大。無所知識。緣慮心。通於八識。以八種識。皆能緣慮自分境故。此則是妄。集起心。唯約第八。以能集諸法種子。能起諸法現行故。此則真妄和合。堅實心者。即堅固真實之性。乃離念靈知。純真心體也。今言唯心者。乃唯堅實純真之心也。名異體同者。如諸經中所說真如。佛性。實相。法界等。種種極則之名。皆此堅實純真心也。已揀真妄竟。
○四約本有現前折衷指點
言折衷指點者。以諸經皆言無始本有真心。夫既曰本有。即今豈無。而今現有。即本有也。若無無始。則無現前。若離現前。豈有無始。是故不必高尊本有。遠推無始。但現前一念心之自性。即本有真心也。以現前一念。全真成妄。
【現代漢語翻譯】 現代漢語譯本 事造（Shì zào，由因緣和合而產生的事物）。比如工匠和爐錘的關係，可以製造出瓶、盤、釵、釧等器物。又如理具（Lǐ jù，事物內在的理性和可能性），比如麵粉本身就具備可以做成各種食物的道理。事造，比如水、火和人工的配合，可以做出各種食物。因為有理具，才能有事造。如果理不具備，事又從何造起呢？所以理具，只是具備了事造的可能性。離開理具之外，沒有別的事造。因為有了事造，才能顯現理具。如果事不造作，又怎麼知道有理具呢？所以事造，只是造就了理具。離開事造之外，沒有別的理具。以上辯論了具造的道理。 三、約名體同異揀定真妄 說到揀定真妄，佛法中有名稱相同而本體不同的情況，也有名稱不同而本體相同的情況。名稱相同而本體不同，比如『心』這個名稱，有肉團心、緣慮心、集起心、堅實心。肉團心，和外在的四大（地、水、火、風）相同，沒有知識。緣慮心，貫通於八識（眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識），因為八種識都能緣慮各自的境界，這屬於虛妄。集起心，只針對第八識（阿賴耶識），因為它能聚集諸法種子，能生起諸法現行，這屬於真妄和合。堅實心，就是堅固真實的自性，是離唸的靈知，純粹的真心本體。現在所說的『唯心』，就是指堅實純真的心。 名稱不同而本體相同，比如諸經中所說的真如（Zhēnrú，事物的真實如是的狀態），佛性（Fóxìng，成佛的可能性），實相（Shíxiàng，事物的真實面貌），法界（Fǎjiè，一切事物存在的總和）等，各種最高的名稱，都是指這個堅實純真的心。以上辨析了真妄。 四、約本有現前折衷指點 說到折衷指點，因為諸經都說無始本有真心（Wúshǐ běnyǒu zhēnxīn，從無始以來就存在的真心）。既然說是本有，那麼現在難道就沒有嗎？而現在現有的，就是本有的。如果沒有無始，就沒有現前。如果離開現前，哪裡有無始？所以不必過分推崇本有，遙遠地推究無始，只要現前一念心的自性，就是本有真心。因為現前一念，完全由真而成妄。
【English Translation】 English version Shì zào (事造, things created by the combination of causes and conditions). It's like the relationship between a craftsman and a furnace and hammer, which can create objects such as bottles, plates, hairpins, and bracelets. Also, Lǐ jù (理具, the inherent principle and potentiality of things), such as flour itself having the principle of being made into various foods. Shì zào, such as the cooperation of water, fire, and human labor, can make various foods. Because there is Lǐ jù, there can be Shì zào. If the principle is not present, how can things be created? Therefore, Lǐ jù only possesses the possibility of Shì zào. Apart from Lǐ jù, there is no other Shì zào. Because there is Shì zào, Lǐ jù can be manifested. If things are not created, how can we know there is Lǐ jù? Therefore, Shì zào only creates Lǐ jù. Apart from Shì zào, there is no other Lǐ jù. The above discusses the principle of complete creation. 3. Discriminating Truth and Falsehood by Comparing Similarities and Differences in Name and Substance Speaking of discriminating truth and falsehood, in Buddhism, there are cases where the names are the same but the substances are different, and there are cases where the names are different but the substances are the same. Names are the same but substances are different, such as the name 'mind,' which includes the physical heart, the mind that contemplates, the mind that accumulates, and the solid heart. The physical heart is the same as the external four elements (earth, water, fire, and wind) and has no knowledge. The contemplating mind pervades the eight consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, and Alaya consciousness), because the eight consciousnesses can all contemplate their respective realms, which is false. The accumulating mind refers only to the eighth consciousness (Alaya consciousness), because it can accumulate the seeds of all dharmas and can generate the manifestation of all dharmas, which is a combination of truth and falsehood. The solid heart is the firm and true nature, which is the spiritual awareness free from thoughts, the pure true essence of the mind. The 'only mind' we speak of now refers to the solid and pure true mind. Names are different but substances are the same, such as the various ultimate names mentioned in the sutras, such as Zhēnrú (真如, the true suchness of things), Fóxìng (佛性, the potential for Buddhahood), Shíxiàng (實相, the true appearance of things), Fǎjiè (法界, the totality of all existing things), etc., all refer to this solid and pure true mind. The above distinguishes between truth and falsehood. 4. Reconciling and Pointing Out the Originally Existing and the Presently Manifest Speaking of reconciliation and pointing out, because all the sutras say that there is an Wúshǐ běnyǒu zhēnxīn (無始本有真心, the true mind that has existed since the beginningless past). Since it is said to be originally existing, then is it not present now? And what is presently manifest is the originally existing. If there is no beginningless past, there is no present manifestation. If we depart from the present manifestation, where is the beginningless past? Therefore, there is no need to excessively praise the originally existing or remotely investigate the beginningless past, but the self-nature of the present moment's mind is the originally existing true mind. Because the present moment is entirely transformed from truth into falsehood.
全妄即真。終日隨緣。終日不變。離此現前一念之外。豈別有真心可得哉。古德云。威音那畔。不離今世門頭。眾生現行無明。即是諸佛不動智體。其庶幾乎。由上四義。以顯唯心。故一以唯心為宗也。初直示唯心竟。
○二進明萬法
進明萬法者。又一句阿彌陀佛。以唯佛為宗。以一切萬法。既是心現。全體唯心。心無彼此。心無分齊。於十界萬法。若依若正。假名實法。隨拈一法。皆即心之全體。皆具心之大用。如心橫遍。如心豎窮。以唯心義成。唯色。唯聲。唯香。唯味。唯觸。唯法。乃至唯微塵。唯芥子。一切唯義俱成。一切唯義俱成。方成真唯心義。一切唯義不成。但有唯心之虛名。而無唯心之實義。以一切唯義俱成。故曰法無定相。遇緣即宗。唯微塵唯芥子。尚可為宗。八萬相好莊嚴之果地彌陀。反不可以為宗也。故以唯佛為宗。第二進明萬法竟。
○第三絕待圓融
絕待圓融者。又一句阿彌陀佛。以絕待圓融為宗。於十界萬法。隨拈一法。無非即心全體。具心大用。橫遍十方。豎窮三際。離於四句。絕於百非。獨體全真。更無有外。彌滿清凈。中不容他。一法既爾。萬法皆然。各約諸法。當體絕待無外。是為絕待。又以十界萬法。各各互遍。各各互含。一一交羅。一一該徹。
【現代漢語翻譯】 現代漢語譯本：完全的虛妄即是真實。整天隨順因緣，整天保持不變。離開這當下的一念之外，難道還有別的真心可以獲得嗎？古德說：『威音王佛（過去佛名）那邊，不離現在世人的家門口。』眾生當下的無明，就是諸佛不動的智慧本體。這大概就是那個意思吧。由於以上四種意義，來彰顯唯心（一切唯心所造），所以以唯心作為宗旨。第一，直接揭示唯心，完畢。
○二 進一步闡明萬法
進一步闡明萬法，又一句『阿彌陀佛』（西方極樂世界的佛）以唯佛（只念佛）作為宗旨。因為一切萬法，既然是心所顯現，全體都是唯心。心沒有彼此的分別，心沒有界限。對於十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）萬法，無論是所依的（依報）還是能依的（正報），假名安立的還是真實存在的，隨便拈取一法，都是心的全體，都具備心的大用。如心一樣橫向遍佈，如心一樣縱向窮盡。因為唯心的道理成立，所以唯色（只有色法）、唯聲（只有聲音）、唯香（只有香氣）、唯味（只有味道）、唯觸（只有觸感）、唯法（只有法塵），乃至唯微塵（極小的塵埃）、唯芥子（極小的芥菜籽），一切唯的道理都成立。一切唯的道理都成立，才成就真正的唯心之義。一切唯的道理不成立，就只有唯心的虛名，而沒有唯心的實際意義。因為一切唯的道理都成立，所以說『法無定相，遇緣即宗』。唯微塵、唯芥子，尚且可以作為宗旨，八萬相好莊嚴的果地彌陀（修行圓滿的阿彌陀佛），反而不可以作為宗旨嗎？所以以唯佛作為宗旨。第二，進一步闡明萬法，完畢。
○三 絕待圓融
絕待圓融，又一句『阿彌陀佛』，以絕待圓融作為宗旨。對於十界萬法，隨便拈取一法，無非是心的全體，具備心的大用，橫向遍佈十方，縱向窮盡過去、現在、未來三際，離開四句（有、無、亦有亦無、非有非無），超越百非（種種錯誤的知見），獨立自體而完全真實，更沒有其他在外。瀰漫充滿而清凈，中間不容許其他。一法既然如此，萬法都是這樣。各自就諸法而言，當體就是絕待而沒有內外之分，這就是絕待。又因為十界萬法，各自互相遍佈，各自互相包含，一一交錯，一一該括而透徹。
【English Translation】 English version: Complete illusion is precisely truth. All day long, one accords with conditions, yet all day long, one remains unchanged. Apart from this present moment of thought, where else can one obtain a true mind? An ancient worthy said, 'Beyond Vipaśyin Buddha (a past Buddha), one is not apart from the gate of the present world.' The present ignorance of sentient beings is precisely the immovable wisdom-essence of all Buddhas. This is probably close to the meaning. Due to the above four meanings, the principle of 'only mind' (everything is created by mind) is revealed, therefore, 'only mind' is taken as the principle. First, directly pointing out 'only mind' is complete.
○ Two: Further Elucidating the Myriad Dharmas
Further elucidating the myriad dharmas, again, the phrase 'Amitābha Buddha' (the Buddha of the Western Pure Land) takes 'only Buddha' (solely reciting the Buddha's name) as the principle. Because all myriad dharmas are manifested by the mind, the entirety is 'only mind'. The mind has no distinction of self and other, the mind has no boundaries. Regarding the myriad dharmas of the ten realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, Buddhas), whether they are dependent (circumstances) or independent (the being itself), nominally established or truly existent, whichever dharma one picks up, it is the entirety of the mind, it possesses the great function of the mind. Like the mind, it horizontally pervades, like the mind, it vertically exhausts. Because the meaning of 'only mind' is established, therefore 'only form' (only form exists), 'only sound' (only sound exists), 'only smell' (only smell exists), 'only taste' (only taste exists), 'only touch' (only touch exists), 'only dharma' (only dharma exists), even 'only dust-mote' (only the smallest dust exists), 'only mustard seed' (only the smallest mustard seed exists), all meanings of 'only' are established. Only when all meanings of 'only' are established, is the true meaning of 'only mind' achieved. If all meanings of 'only' are not established, there is only the empty name of 'only mind', but without the actual meaning of 'only mind'. Because all meanings of 'only' are established, it is said, 'Dharmas have no fixed characteristics, they become the principle when encountering conditions.' Even 'only dust-mote', 'only mustard seed' can be taken as the principle, how can Amitābha (the Buddha of immeasurable light and life) in the fruition stage, adorned with eighty-four thousand excellent characteristics, not be taken as the principle? Therefore, 'only Buddha' is taken as the principle. Second, further elucidating the myriad dharmas is complete.
○ Three: Absolute and Unobstructed Interfusion
Absolute and unobstructed interfusion, again, the phrase 'Amitābha Buddha' takes absolute and unobstructed interfusion as the principle. Regarding the myriad dharmas of the ten realms, whichever dharma one picks up, it is none other than the entirety of the mind, possessing the great function of the mind, horizontally pervading the ten directions, vertically exhausting the three periods of past, present, and future, departing from the four statements (existence, non-existence, both existence and non-existence, neither existence nor non-existence), transcending the hundred negations (various wrong views), existing independently and completely true, with nothing else outside. Pervading and pure, not allowing anything else in between. Since one dharma is like this, all dharmas are like this. Regarding each of the dharmas, in their very essence, they are absolute and without any inside or outside, this is absoluteness. Furthermore, because the myriad dharmas of the ten realms each mutually pervade, each mutually contain, interpenetrating one another, each encompassing and penetrating.
彼彼無障無礙。各各無壞無雜。如當臺古鏡。影現重重。如帝網千珠。迴環交攝。此約諸法迭互相望。是為圓融。今合絕待圓融為一宗。正絕待時。即圓融。正圓融時。便絕待。非離絕待。別有圓融。絕待。絕待其圓融。非離圓融。別有絕待。圓融。圓融其絕待。絕待圓融。各皆不可思議。今共合為一宗。則不思議中不思議也。第三絕待圓融竟。
○第四超情離見
超情離見者。以但約諸法絕待。離過絕非。已超一切眾生情妄執著。三乘賢聖所見差別。若約諸法圓融。圓該四句。融會百非。尤非凡情聖見之所能及。故總立超情離見為宗。初以唯心為宗。次以唯佛為宗。三以絕待圓融為宗。末以超情離見為宗。總此四重宗旨。方是一句彌陀正宗宗旨。豈易言哉。第三明宗旨竟。
○第四顯勝益
夫見道而後修道。修道而後證道。此乃千聖同途。千古不易之定論也。然見道。豈易言哉。若依教乘。必大開圓解。若依宗門。必直透重關。然後得論其修道。否。則便為盲修瞎練。不免撞墻磕壁。墮坑落塹矣。唯凈土一門則不然。從是西方過十萬億佛土。有世界名曰極樂。其土有佛。號阿彌陀。今現在說法。但發願持名。即得往生。此乃佛心佛眼。親知親見之境界。非彼三乘賢聖。所能知見也。但當深
【現代漢語翻譯】 現代漢語譯本： 彼彼之間沒有障礙沒有阻礙。各個之間沒有損壞沒有混雜。如同當臺的古鏡，影像重重顯現。如同帝釋天的網上的千顆寶珠，迴環交相輝映。這是從諸法相互交錯的角度來說，是為圓融。現在將絕待圓融合爲一個宗旨。正在絕待的時候，就是圓融。正在圓融的時候，便是絕待。不是離開絕待，另外有圓融。絕待，是絕待其圓融。不是離開圓融，另外有絕待。圓融，是圓融其絕待。絕待圓融，各自都不可思議。現在共同合為一個宗旨，那麼就是不可思議中的不可思議了。第三，絕待圓融結束。
○第四 超情離見
超情離見，是因為僅僅從諸法絕待的角度來說，遠離過失，超越是非，已經超越了一切眾生的情妄執著，以及三乘賢聖所見的差別。如果從諸法圓融的角度來說，圓滿包含四句，融會貫通各種非，尤其不是凡夫的情感和聖人的見解所能達到的。所以總的來說，將超情離見立為宗旨。最初以唯心為宗旨，其次以唯佛為宗旨，第三以絕待圓融為宗旨，最後以超情離見為宗旨。總合這四重宗旨，才是一句彌陀（Amitabha）正宗的宗旨。豈是容易說清的呢。第三，闡明宗旨結束。
○第四 顯勝益
見道之後才能修道，修道之後才能證道。這是千聖共同的道路，千古不變的定論。然而見道，豈是容易說清的呢。如果依據教乘，必須大開圓解。如果依據宗門，必須直透重關。然後才能談論修道。否則，便是盲修瞎練，免不了撞墻碰壁，掉進坑裡。只有凈土一門不是這樣。從這裡向西方經過十萬億佛土，有一個世界名叫極樂（Sukhavati）。那個世界有一尊佛，名叫阿彌陀（Amitabha），現在正在說法。只要發願持名，就能往生。這是佛心佛眼，親自知道親自見到的境界，不是三乘賢聖所能知道見到的。只要深深地...
【English Translation】 English version: Between them, there is no obstruction and no hindrance. Individually, there is no damage and no mixture. Like an ancient mirror on a stand, images appear in layers. Like the thousand jewels in Indra's net, they interpenetrate and reflect each other. This is from the perspective of the mutual interaction of all dharmas, which is called perfect fusion (yuanrong). Now, the absolute-relative perfect fusion is combined into one tenet. Precisely at the moment of absolute-relative, it is perfect fusion. Precisely at the moment of perfect fusion, it is absolute-relative. It is not apart from absolute-relative that there is separate perfect fusion. Absolute-relative is the absolute-relative of its perfect fusion. It is not apart from perfect fusion that there is separate absolute-relative. Perfect fusion is the perfect fusion of its absolute-relative. Absolute-relative perfect fusion, each is inconceivable. Now, combining them into one tenet, then it is the inconceivable within the inconceivable. The third, absolute-relative perfect fusion, ends.
○ Fourth Transcending Sentiments and Separating from Views
Transcending sentiments and separating from views is because, solely from the perspective of the absolute-relative of all dharmas, being far from faults and surpassing right and wrong, it has already transcended all sentient beings' emotional delusions and attachments, as well as the differences seen by the three vehicles of sages and saints. If from the perspective of the perfect fusion of all dharmas, perfectly encompassing the four phrases and harmonizing all kinds of non-being, it is especially not something that ordinary emotions and saintly views can reach. Therefore, in general, establishing transcending sentiments and separating from views as the tenet. Initially, taking mind-only as the tenet, then taking Buddha-only as the tenet, thirdly taking absolute-relative perfect fusion as the tenet, and finally taking transcending sentiments and separating from views as the tenet. Combining these fourfold tenets, it is then the true tenet of a single phrase of Amitabha (Amituofo). How can it be easily explained? The third, clarifying the tenet, ends.
○ Fourth Manifesting Superior Benefits
After seeing the path, one can cultivate the path; after cultivating the path, one can realize the path. This is the common path of a thousand sages, an unchanging conclusion throughout the ages. However, seeing the path, how can it be easily explained? If according to the teaching vehicle, one must greatly open up to perfect understanding. If according to the Zen school, one must directly penetrate the heavy barriers. Only then can one discuss cultivating the path. Otherwise, it would be blind cultivation and reckless practice, inevitably bumping into walls and falling into pits. Only the Pure Land school is not like this. From here, passing through hundreds of thousands of millions of Buddha lands to the west, there is a world called Sukhavati (Jile). In that land, there is a Buddha named Amitabha (Amituofo), who is now expounding the Dharma. As long as one makes a vow and recites the name, one can be reborn there. This is the realm of the Buddha's mind and Buddha's eye, personally known and personally seen, not something that the sages and saints of the three vehicles can know and see. One should only deeply...
信佛言。依此而發願持名。即是以佛知見為知見。不必另求悟門也。又余門修道。必悟后依法修習。攝心成定。因定發慧。因慧斷惑。所發之慧。有勝有劣。所斷之惑。有淺有深。然後方可論其退與不退。唯此凈土門中。唯以信愿之心。專持名號。持至一心不亂。凈業即為大成。身後決定往生。一得往生。便永不退轉矣。又余門修道。先須懺其現業。若現業不懺。即為障道。則進修無路矣。修凈業者。乃帶業往生。不須懺業。以至心念佛一聲。能滅八十億劫生死重罪故。又余門修道。須斷煩惱。若見思煩惱分毫未盡。則分段生死不盡。不能出離同居國土。唯修凈業者。乃橫出三界。不斷煩惱。從此同居。生彼同居。一生彼土。則生死根株便永斷矣。既生彼土。則常常見佛。時時聞法。衣食居處。出於自然。水鳥樹林。皆悉說法。同居土中。橫見上三土。諸上善人。俱會一處圓證三種不退。一生便補佛位。然則凈土一門。最初省求悟門。末後不待發慧。不須懺業。不斷煩惱。至極省要。至極徑捷。及其證入。至極廣大。至極究竟。學者當細心玩味而詳擇之。毋以一時貢高。失此殊勝最大利益也。顯勝益竟。大科解凈土已竟。
○二解生無生又三。初約教。二揀收。三破立○今初。
言約教者。四教皆有生無
【現代漢語翻譯】 現代漢語譯本 信佛說：依照這個方法發願持唸佛名，就是以佛的知見作為自己的知見，不必另外尋求開悟的門徑。其他法門修道，必須在開悟后依法修習，收攝心念達到禪定，因禪定而生髮智慧，因智慧而斷除迷惑。所生髮的智慧，有高下之分；所斷除的迷惑，有深淺之別。然後才可以談論是否會退轉。只有這凈土法門，唯獨以信愿之心，專心持唸佛名，持唸到一心不亂，凈業就大功告成。身死之後決定往生西方極樂世界，一旦往生，便永遠不會退轉了。 其他法門修道，首先要懺悔現世的罪業，如果現世的罪業不懺悔，就會成為修道的障礙，那麼進修就沒有出路了。修凈土法門的人，是帶業往生，不需要懺悔罪業，因為至誠懇切地念一聲佛，能滅除八十億劫生死輪迴的深重罪業。其他法門修道，必須斷除煩惱，如果見思煩惱絲毫沒有斷盡，那麼分段生死就不能了結，不能脫離凡聖同居土。唯獨修凈土法門的人，是橫超三界，不斷除煩惱。從這個凡聖同居土，往生到彼方的凡聖同居土。一旦往生到極樂世界，那麼生死的根源就永遠斷除了。既然往生到極樂世界，就能常常見到佛，時時聽聞佛法，衣食住處，都是自然而然產生的。水鳥樹林，都在宣說佛法。在同居土中，橫向見到上面三土的聖眾，所有上善之人，都聚集在一處，圓滿證得三種不退轉（位不退、行不退、念不退）。一生就能補到佛的位置。既然這樣，那麼凈土這一法門，最初省去了尋求開悟的門徑，最後不需要等待生髮智慧，不需要懺悔罪業，不需要斷除煩惱，極其簡要，極其快速。等到證入的時候，極其廣大，極其究竟。學佛的人應當細心玩味而詳細選擇它，不要因為一時的貢高我慢，而失去這殊勝最大的利益。顯勝益到此結束。大科解釋凈土到此結束。
○二 解釋生無生又分為三部分。第一部分從教理上解釋，第二部分選擇收錄的內容，第三部分破除錯誤的觀點，樹立正確的觀點。○現在開始第一部分。
從教理上來說，天臺宗的四教（藏教、通教、別教、圓教）都有生無生。
【English Translation】 English version The believer says: According to this method, making vows and reciting the Buddha's name means taking the Buddha's knowledge and vision as one's own, without needing to seek other paths to enlightenment. Other methods of cultivation require practicing according to the Dharma after enlightenment, focusing the mind to achieve Samadhi (concentration), generating wisdom from Samadhi, and cutting off delusions with wisdom. The wisdom generated has superior and inferior aspects; the delusions cut off have shallow and deep aspects. Only then can one discuss whether there will be regression or not. Only in this Pure Land Dharma gate, solely with the heart of faith and vows, wholeheartedly reciting the Buddha's name, reciting until single-mindedness is achieved, the Pure Land karma will be greatly accomplished. After death, one is assured of being reborn in the Western Pure Land of Ultimate Bliss, and once reborn, one will never regress. Other methods of cultivation require first repenting of present karma. If present karma is not repented of, it will become an obstacle to cultivation, and then there will be no way to advance. Those who cultivate Pure Land karma are reborn with karma, without needing to repent of karma, because sincerely reciting the Buddha's name once can extinguish eighty billion kalpas (aeons) of heavy sins of birth and death. Other methods of cultivation require cutting off afflictions. If the afflictions of views and thoughts are not completely exhausted, then the segmented birth and death cannot be ended, and one cannot escape the Land of Co-dwelling with Ordinary Beings and Sages. Only those who cultivate Pure Land karma transcend the Three Realms horizontally, without cutting off afflictions. From this Land of Co-dwelling, one is reborn in the Land of Co-dwelling in the Pure Land. Once reborn in that land, the root of birth and death will be forever severed. Since one is reborn in that land, one can always see the Buddha, always hear the Dharma, and clothing, food, and dwelling arise naturally. Water birds and trees all proclaim the Dharma. In the Land of Co-dwelling, one can horizontally see the sages of the upper three lands, and all the most virtuous people gather in one place, fully realizing the three types of non-retrogression (non-retrogression in position, practice, and thought). In one lifetime, one can fill the position of a Buddha. Since this is the case, the Pure Land Dharma gate initially saves the effort of seeking a path to enlightenment, and ultimately does not wait for the generation of wisdom, does not require repenting of karma, and does not require cutting off afflictions. It is extremely simple and extremely direct. When one enters into realization, it is extremely vast and extremely ultimate. Students of Buddhism should carefully contemplate and choose it in detail, and not lose this supremely great benefit due to temporary arrogance. The explanation of the manifest superior benefits ends here. The explanation of the Pure Land in the major categories ends here.
○2 Explaining 'birthless birth' is further divided into three parts. The first part explains from the perspective of doctrine, the second part selects the content to be included, and the third part refutes erroneous views and establishes correct views. ○ Now begins the first part.
From the perspective of doctrine, the Four Teachings (Tripitaka Teaching, Common Teaching, Distinct Teaching, and Perfect Teaching) of the Tiantai school all have 'birthless birth'.
生義。若不細揀。則有儱伺之過。約藏教者。綱宗云。諸行無常。是生滅法。生滅滅已。寂滅為樂。因滅會真。滅非真諦。滅尚非真。況苦集道。真諦在因果事相之外。故依衍教。判為偏真無生也。約通教者。諸法不自生。亦不從他生。不共。不無因。是故說無生。解苦無苦而有真諦。苦尚即真。況集滅道。此乃即真無生也。約別教者。真如法性。隨緣不變。在生死而不染。證涅槃而非凈。迥超二邊。不即諸法。此乃但中無生也。約圓教者。如來之藏。不變隨緣。隨緣不變。隨拈一法。無非法界。心佛眾生。三無差別。在凡不減。在聖不增。此乃圓教圓超四句。圓該四句。不思議之無生也。約教竟。
○二揀收
言揀收者。謂揀去前三無生。收入圓乘也。何者。藏教則生滅滅已。寂滅為樂。生滅者。二十五有生滅法也。寂滅者。偏真涅槃生也。無生在生滅之外。此論生無生者。乃即生之無生。故非藏教之意也。通教雖言生即無生。不得意人。終歸灰斷之果。又藏通二教。不言他方佛土。此論乃他方凈土之生。即是無生。故又非通教之意也。別教雖言他方佛土。而但中之理。不即二邊。此論生無生者。乃即二邊之生。即中道無生。故又非別教意也。唯圓教即中之理。即四土之生法。當體即中。圓離四句。圓
融四句。謂生即無生也。亦即亦生亦無生也。亦即非生非無生也。舉一即四。全四即一。故曰不可思議之無生。正是此論之本旨。故曰凈土生無生論也。
○三破立
破立者。世人有偏執有生者。偏執無生者。偏執有生。猶有往生之益。而偏執無生者。大端墮在緣影妄想。以為唯心凈土。自性彌陀。故題曰。凈土生無生論。正破緣影之虛妄。而立乎凈土之生。即心性之無生也。故古德云。生則決定生。去則實不去。又曰。因緣所生法。我說即是空。亦名為假名。亦名中道義。下文論云。心具而造。豈分能所。即心是佛。即佛是心。即心是土。即土是心。能造因緣。及所造法。當處皆是心性。故明此宗而求生樂土者。乃生與無生兩冥之至道也。解生無生竟。
○三解論字
梵語優波提舍。此云論義。裂網疏云。謂問辯徴析。剖斷開示。令得決定之謂也。問辯徴析。乃教論。剖斷開示。乃行論。令得決定。乃理論。又問辯徴析。乃名字位中聞慧教行理。剖斷開示。乃觀行相似位中思慧教行理。令得決定。乃分證位中修慧教行理。又約教。乃世界悉檀之論。約行。乃為人對治悉檀之論。約理。乃第一義悉檀之論。釋論題竟。
○第二釋論主
明者。國號也。朱氏而有天下。稱為大明。
【現代漢語翻譯】 現代漢語譯本：
融四句。意思是說，生即是無生。也可以說是既是生又是無生。也可以說既不是生也不是無生。舉出一個方面就包含了四個方面，全部四個方面也就是一個方面。所以說是不可思議的無生。這正是此論的根本宗旨。所以叫做《凈土生無生論》。 ○三破立
破立的意思是，世人有偏執于有生的人，也有偏執于無生的人。偏執于有生，還有往生的益處。而偏執于無生的人，大多會墮入緣影妄想，認為唯心凈土，自性彌陀。所以題目叫做《凈土生無生論》，正是爲了破除緣影的虛妄，而建立在凈土的生，即心性的無生之上。所以古德說：『生則決定生，去則實不去。』又說：『因緣所生法，我說即是空，亦名為假名，亦名中道義。』下文論中說：『心具而造，豈分能所。即心是佛，即佛是心。即心是土，即土是心。能造因緣，及所造法，當處皆是心性。』所以明白這個宗旨而求生極樂凈土的人，才是生與無生兩方面都明白的至高道理。 解釋生無生完畢。 ○三解論字
梵語優波提舍（Upadesha，論議），這裡翻譯為『論義』。《裂網疏》中說：『所謂問辯、征析、剖斷、開示，使人得到決定的意思。』問辯、征析，是教論。剖斷、開示，是行論。使人得到決定，是理論。又，問辯、征析，是名字位中聞慧的教行理。剖斷、開示，是觀行相似位中思慧的教行理。使人得到決定，是分證位中修慧的教行理。又從教理上說，是世界悉檀（Lokasiddhanta，世間悉檀）的論。從修行上說，是為人對治悉檀（Pratipurushika-siddhanta，各各為人悉檀）的論。從理上說，是第一義悉檀（Paramarthika-siddhanta，第一義悉檀）的論。解釋論題完畢。 ○第二釋論主
明，是國號。朱姓擁有天下，稱為大明。
【English Translation】 English version:
The fusion of the four phrases means that birth is non-birth. It can also be said that it is both birth and non-birth. It can also be said that it is neither birth nor non-birth. Mentioning one aspect includes all four aspects, and all four aspects are one aspect. Therefore, it is called the inconceivable non-birth. This is precisely the fundamental purpose of this treatise. Therefore, it is called 'Treatise on Birth and Non-Birth in the Pure Land'. ○ Three Destructions and Establishments
The meaning of destruction and establishment is that some people in the world are attached to birth, and some are attached to non-birth. Attachment to birth still has the benefit of rebirth. But those who are attached to non-birth mostly fall into the delusion of conditioned appearances, believing in the Pure Land of Mind Only and the Amitabha of Self-Nature. Therefore, the title is 'Treatise on Birth and Non-Birth in the Pure Land', precisely to destroy the falsehood of conditioned appearances and establish the birth in the Pure Land, which is the non-birth of the mind-nature. Therefore, an ancient master said: 'Birth is definitely birth, going is actually not going.' And also said: 'The Dharma produced by conditions, I say is emptiness, also called provisional name, also called the Middle Way.' The treatise below says: 'The mind possesses and creates, how can it be divided into subject and object? The mind is the Buddha, the Buddha is the mind. The mind is the land, the land is the mind. The creating conditions and the created Dharma are all mind-nature.' Therefore, those who understand this principle and seek rebirth in the Pure Land of Bliss are those who understand the supreme truth of both birth and non-birth. Explanation of birth and non-birth is complete. ○ Three Explanations of the Word 'Treatise'
The Sanskrit word Upadesha (論議) is translated here as 'Treatise'. The 'Liewang Shu' says: 'So-called questioning, debating, analyzing, dissecting, and revealing, to enable people to obtain a definite meaning.' Questioning, debating, and analyzing are doctrinal treatises. Dissecting and revealing are practical treatises. Enabling people to obtain a definite meaning is theoretical treatise. Furthermore, questioning, debating, and analyzing are the teaching, practice, and principle of hearing wisdom in the position of name and word. Dissecting and revealing are the teaching, practice, and principle of reflective wisdom in the position of similar practice. Enabling people to obtain a definite meaning is the teaching, practice, and principle of cultivation wisdom in the position of partial realization. Furthermore, from the perspective of teaching, it is the treatise of Lokasiddhanta (世間悉檀, mundane truth). From the perspective of practice, it is the treatise of Pratipurushika-siddhanta (各各為人悉檀, truth adapted to individual capacities). From the perspective of principle, it is the treatise of Paramarthika-siddhanta (第一義悉檀, ultimate truth). Explanation of the title of the treatise is complete. ○ Second Explanation of the Author of the Treatise
'Ming' is the name of the country. The Zhu family possessed the empire and was called the Great Ming.
天臺山。浙江之山也。在臺州之北。幽溪者。地名。在山內。沙門者。梵語。或云桑門。皆梵音不同。什師云。佛法及外道。凡出家者。皆稱沙門。乃出家之都稱。或翻息心。瑞應經云。息心達本源。故號為沙門。又云勤息。謂勤求戒定慧。息滅貪嗔癡。今釋沙門有四教。各分四種。謂勝道沙門。說道沙門。活道沙門。污道沙門。若勤求藏通戒定慧。息見思之心。證三乘果。乃藏通二教勝道沙門。若從真起應。說生滅無生二種四諦。乃說道沙門。若稟二教。修七科道品。乃活道沙門。不然者。乃污道沙門也。別圓亦然。傳燈。乃論主之諱也。謂傳真諦燈。俗諦燈。中諦燈。次第燈。一心燈。今造此論。乃傳西方唯心四土。自性三身。一心妙蓮燈也。和南者。梵云。槃那寐。或云。槃談。訛雲和南也。皆翻我禮。即禮拜也。撰者述也。造也。大師俗姓葉。浙江衢州人。少從進賢映庵禪師剃髮。隨謁百松法師。聞講法華。恍有神會。次問楞嚴大定之旨。百松瞪目周視。燈即契入。百松以金云紫袈裟授之。一生修法華。大悲。光明。彌陀。楞嚴等懺。無虛日。卜居幽溪高明寺。先有土人葉祺。葬親寺后。夢神云。此聖道場地。將有肉身菩薩大作佛事。可速遷。祺不信。俄舉家病困。懼而徙焉。翌日燈至。即其地立天臺祖庭。
【現代漢語翻譯】 現代漢語譯本： 天臺山，是浙江的一座山，位於臺州北部。幽溪，是一個地名，在山裡面。沙門（Śrāmaṇa），是梵語，有的地方也說桑門，都是梵語發音的差異。鳩摩羅什法師說，佛法和外道，凡是出家的人，都可以稱為沙門，是出家的通稱。或者翻譯為息心。《瑞應經》說，息滅妄心，通達本源，所以稱為沙門。又說勤息，是指勤奮修習戒、定、慧，息滅貪、嗔、癡。現在解釋沙門有四教，每教又分四種，即勝道沙門、說道沙門、活道沙門、污道沙門。如果勤奮修習三藏、通教的戒、定、慧，息滅見惑、思惑之心，證得聲聞乘、緣覺乘、菩薩乘的三乘果位，這是藏教、通教的勝道沙門。如果從真如本體起用，宣說生滅四諦和無生四諦，這是說道沙門。如果依從藏教、通教，修習七科道品，這是活道沙門。否則，就是污道沙門。別教、圓教也是這樣。傳燈，是論主的法號，意思是傳真諦之燈、俗諦之燈、中諦之燈、次第之燈、一心之燈。現在造這部論，就是傳西方唯心凈土、自性三身、一心妙蓮之燈。和南（Vandana），梵語是槃那寐（Vandame），或者說槃談（Vandanā），訛傳為和南，都翻譯為我禮，就是禮拜的意思。撰者，是敘述、創造的意思。大師俗姓葉，是浙江衢州人。年輕時跟隨進賢映庵禪師剃度出家，後來參謁百松法師，聽聞講解《法華經》，恍然有所領悟。接著請教《楞嚴經》大定的宗旨，百松法師瞪大眼睛環顧四周，大師隨即契入。百松法師將金云紫袈裟授予他。大師一生修習《法華經》、《大悲咒》、《光明經》、《彌陀經》、《楞嚴經》等懺法，沒有一天間斷。大師選擇在幽溪高明寺居住。先前有當地人葉祺，將親人安葬在寺廟後面，夢見神靈說，這裡是聖道場地，將有肉身菩薩在這裡大作佛事，應該儘快遷走。葉祺不相信，不久全家生病困苦，害怕了才遷走。第二天，傳燈大師來到，就在那裡建立了天臺祖庭。
【English Translation】 English version: Tiantai Mountain is a mountain in Zhejiang Province, located north of Taizhou. Youxi is a place name, located within the mountain. Śrāmaṇa (沙門) is a Sanskrit term, sometimes also pronounced as Sangmen, both being variations in Sanskrit pronunciation. Master Kumārajīva said that in both Buddhism and other religions, all who have left home (renounced the world) can be called Śrāmaṇa, which is a general term for those who have left home. It can also be translated as 'cessation of mind'. The Śrīmālādevī Siṃhanāda Sūtra says, 'Cessation of the deluded mind, reaching the source,' hence the name Śrāmaṇa. It also speaks of 'diligent cessation,' referring to diligently cultivating precepts, concentration, and wisdom, and ceasing greed, anger, and delusion. Now, the explanation of Śrāmaṇa includes four teachings, each further divided into four types: Superior Path Śrāmaṇa, Speaking Path Śrāmaṇa, Living Path Śrāmaṇa, and Defiled Path Śrāmaṇa. If one diligently cultivates the precepts, concentration, and wisdom of the Tripiṭaka and Common Teachings, ceasing the mind of views and thoughts, and attains the fruits of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), this is the Superior Path Śrāmaṇa of the Tripiṭaka and Common Teachings. If, from the essence of Suchness, one arises in function, expounding the Four Noble Truths of arising and ceasing, and the Four Noble Truths of non-arising, this is the Speaking Path Śrāmaṇa. If one relies on the Tripiṭaka and Common Teachings, cultivating the Seven Limbs of Enlightenment, this is the Living Path Śrāmaṇa. Otherwise, it is the Defiled Path Śrāmaṇa. The Separate and Perfect Teachings are similar. Chuandeng (傳燈) is the Dharma name of the author of the treatise, meaning transmitting the lamp of True Truth, the lamp of Conventional Truth, the lamp of Middle Truth, the lamp of Gradual Truth, and the lamp of One Mind. Now, composing this treatise is to transmit the Western Pure Land of Mind-Only, the Three Bodies of Self-Nature, and the wonderful lotus lamp of One Mind. Vandana (和南), in Sanskrit, is Vandame (槃那寐), or Vandanā (槃談), corrupted as Henan (和南), all translated as 'I prostrate,' which means to pay homage. The author (撰者) means to narrate or create. The Great Master's lay surname was Ye, from Quzhou, Zhejiang Province. In his youth, he was tonsured by Chan Master Ying'an of Jinxian Temple, and later visited Dharma Master Baisong, hearing him lecture on the Lotus Sūtra, he suddenly had a spiritual awakening. Then, he inquired about the essence of the Great Samādhi of the Śūraṅgama Sūtra. Dharma Master Baisong widened his eyes and looked around, and the Great Master immediately entered into realization. Dharma Master Baisong bestowed upon him a golden-cloud purple kāṣāya. Throughout his life, the Great Master cultivated the repentance practices of the Lotus Sūtra, the Great Compassion Mantra, the Golden Light Sūtra, the Amitābha Sūtra, and the Śūraṅgama Sūtra, without a single day of interruption. The Great Master chose to reside at Gaoming Temple in Youxi. Previously, a local man named Ye Qi had buried his relatives behind the temple and dreamed of a deity saying, 'This is a sacred site for the Path. A Bodhisattva in the flesh will come here to perform great Buddhist deeds. You should move away quickly.' Ye Qi did not believe it, and soon his whole family fell ill and suffered. Fearing this, he moved away. The next day, Great Master Chuandeng arrived and established the Tiantai ancestral temple on that site.
學侶輻輳。嘗于新昌大佛前。登座豎義。眾聞石室天樂鏗鏘。講畢乃寂。而著作此論。融會三觀。闡揚凈土法門。每歲修四三昧。身先率眾。精進勇猛。注楞嚴維摩等經。凡染翰。必被戒衲。前後應講七十餘期。預知時至。手書妙法蓮華經五字。復高唱經題者再。泊然而寂。總標論題竟。
○二請加述意。又二。初歸命請加。二造論成益○今初。
稽首能仁圓滿智 無量壽覺大導師 所說安養大乘經 了義了義至圓頓 妙德普賢觀自在 勢至清凈大海眾 馬鳴龍樹及天親 此土廬山蓮社祖 天臺智者並法智 古往今來宏法師 我今皈命禮三寶 求乞冥加發神識
造論宏法。必先歸命三寶者。略有四義。一順古先聖賢儀式故。二令增長眾生福德善根故。三不同外道議論無宗本故。四顯示能歸所歸性空寂。感應道交難思議故。須知歸命。有能歸所歸。請加。有能請所請。先明能歸。文中稽首者。下拜首至地。舉身業。總攝三業也。又言歸命者。乃身命歸依也。歸者。投向義。返還義。生死海中。唯三寶功德可作恃怙。故應投向。三寶體性。即眾生現前介爾心性。由無始來背覺合塵甘自逃背。今背塵合覺。複本心源。故名返還。命者。依於色心連持不斷之所假立。非有實法。但為眾
【現代漢語翻譯】 現代漢語譯本： 學侶們聚集而來。他曾經在新昌大佛前，登上法座闡述佛法要義。大眾聽到石室中傳來天樂般鏗鏘的聲音，講法完畢后聲音便消失了。他創作了這部論著，融合了空、假、中三觀，闡揚凈土法門。每年都修持四種三昧，以身作則帶領大眾，精進勇猛。他還註釋了《楞嚴經》、《維摩詰經》等經典。凡是著書寫作，必定身披戒衣。前後應邀講法七十餘次。預先知道自己往生的時間，親手書寫了《妙法蓮華經》五個字，又高聲唱誦經題兩次，安詳寂滅。以上是對論題的總括。
○接下來是闡述造論的意圖，分為兩部分。首先是歸命請加，其次是造論成就的利益。現在開始第一部分。
稽首頂禮能仁（釋迦牟尼佛的稱號，意為能夠行仁慈之道的聖人）圓滿的智慧， 歸命于無量壽覺（阿彌陀佛的稱號，意為壽命無量、覺悟圓滿的佛陀）大導師。 我歸命于佛所說的安養（極樂世界，阿彌陀佛的凈土）大乘經典， 這些經典是究竟了義、至極圓滿的。 我歸命于妙德（文殊菩薩的別稱，意為具有微妙功德的菩薩）、普賢（普賢菩薩，象徵菩薩的行愿）、觀自在（觀世音菩薩，意為觀照世間音聲而得自在的菩薩）， 以及大勢至（大勢至菩薩，代表智慧之光）和清凈大海眾菩薩。 我歸命于馬鳴（佛教論師，著有《大乘起信論》）、龍樹（中觀學派創始人，著有《中論》）和天親（瑜伽行派創始人之一，著有《攝大乘論》）， 以及此土廬山蓮社的祖師（慧遠大師，東晉時期在廬山建立蓮社，提倡唸佛法門）。 我歸命于天臺智者（智顗大師，天臺宗創始人）和法智（天臺宗的傳承者）， 以及古往今來弘揚佛法的法師們。 我現在皈依禮敬三寶（佛、法、僧）， 祈求佛菩薩暗中加持，啓發我的神識。
造論弘揚佛法，必須首先歸命三寶，略有四個原因：一是遵循古代聖賢的儀式；二是使眾生增長福德善根；三是區別于外道的議論沒有宗本；四是顯示能歸依者和所歸依者的自性本空寂，感應道交不可思議。須知歸命，有能歸命者和所歸命者。請加，有能請加者和所請加者。先說明能歸命。文中『稽首』，是下拜時頭觸及地面，這是身業，總攝了身、口、意三業。又說『歸命』，是將身命歸依。『歸』是投向的意思，也是返還的意思。在生死苦海中，只有三寶的功德可以作為依靠，所以應當投向三寶。三寶的體性，就是眾生當下這一念心性。由於無始以來背離覺悟而與塵勞結合，甘願自我逃避。現在背離塵勞而與覺悟結合，恢復本來的心源，所以叫做返還。『命』是依於色身和心識連結不斷而假立的，並非實有之法，只是眾生
【English Translation】 English version: The disciples gathered around. He once ascended the Dharma seat in front of the Great Buddha of Xinchang, expounding the essential meanings of the Dharma. The assembly heard the resounding sounds of heavenly music emanating from the stone chamber, which ceased after the discourse concluded. He then composed this treatise, integrating the Threefold Contemplation (of emptiness, provisional existence, and the Middle Way) and propagating the Pure Land Dharma gate. Every year, he practiced the Four Samadhis (types of meditative concentration), leading the assembly by example with diligence and vigor. He also annotated scriptures such as the Shurangama Sutra and the Vimalakirti Sutra. Whenever he wrote, he would invariably don the monastic robe. He was invited to give discourses over seventy times. Knowing in advance the time of his passing, he personally wrote the five characters of the Lotus Sutra and then chanted the title of the sutra twice before passing away peacefully. The above is a summary of the treatise's topic.
○ Next is to elaborate on the intention of writing the treatise, divided into two parts. First, the prostration and supplication; second, the benefits of completing the treatise. Now begins the first part.
I prostrate and take refuge in the perfect wisdom of Sakyamuni (the compassionate one), I take refuge in Amitabha (the Buddha of Infinite Life and Light), the great teacher. I take refuge in the Mahayana sutras of the Land of Bliss (Sukhavati, Amitabha's Pure Land) spoken by the Buddha, These sutras are definitive, complete, and perfect. I take refuge in Manjusri (the Bodhisattva of Wisdom), Samantabhadra (the Bodhisattva of Universal Virtue), Avalokiteshvara (the Bodhisattva of Compassion), And Mahasthamaprapta (the Bodhisattva of Great Strength) and the pure assembly of Bodhisattvas. I take refuge in Asvaghosa (a Buddhist philosopher, author of 'The Awakening of Faith'), Nagarjuna (founder of the Madhyamaka school, author of 'The Fundamental Verses on the Middle Way') and Vasubandhu (one of the founders of the Yogacara school, author of 'Treatise on the Establishment of Consciousness-Only'). And the patriarchs of the White Lotus Society of Mount Lu (Huiyuan, who established the White Lotus Society on Mount Lu during the Eastern Jin Dynasty, advocating the practice of mindfulness of the Buddha). I take refuge in Zhiyi of Tiantai (founder of the Tiantai school) and Fazhi (a successor of the Tiantai school), And the Dharma masters who have propagated the Dharma throughout history. I now take refuge in the Three Jewels (Buddha, Dharma, Sangha), Praying for the unseen blessings to inspire my divine consciousness.
To compose a treatise and propagate the Dharma, one must first take refuge in the Three Jewels, for roughly four reasons: first, to follow the rituals of ancient sages; second, to increase the merit and virtuous roots of sentient beings; third, to distinguish it from the discussions of external paths that have no foundation; fourth, to show that the nature of both the one who takes refuge and the one in whom refuge is taken is empty and still, and the interaction of response is inconceivable. It should be known that in taking refuge, there is one who takes refuge and one in whom refuge is taken. In requesting blessings, there is one who requests and one who is requested. First, explain the one who takes refuge. In the text, 'prostration' means that the head touches the ground during bowing, which is the action of the body, encompassing the three karmas of body, speech, and mind. Furthermore, 'taking refuge' means entrusting one's life. 'Taking refuge' means turning towards, and also returning. In the sea of birth and death, only the merits of the Three Jewels can be relied upon, so one should turn towards the Three Jewels. The essence of the Three Jewels is the present moment of the mind of sentient beings. Since beginningless time, one has turned away from enlightenment and joined with defilements, willingly escaping. Now, turning away from defilements and joining with enlightenment, restoring the original source of the mind, is called returning. 'Life' is provisionally established based on the continuous connection of the physical body and consciousness, and is not a real entity, but merely a
生迷情之所寶重。隨順世間語言。舉此總攝三業也。將此最重之命。投向住持三寶。則為增上緣。研此假立命根本不可得。便返還一體三寶也。能仁下。所歸三寶。又三。先明佛寶。二明法寶。三明僧寶。能仁圓滿智。無量壽覺大導師者。佛寶也。初句明此土教主。次句彼土導師。梵語釋迦牟尼。此云能仁寂默。能仁表大悲。不住涅槃。寂默表大智。不住生死。乃悲智雙運。立此嘉稱。又能仁者。姓也。阿含云。昔有輪王。姓甘蔗氏。聽次妃之譖。擯四太子。至雪山北。自立城居。以德歸人。不數年間。乃為強國父王悔憶。遣使往召。四子辭過不還。父王三嘆。我子釋迦。因此命族。又云。住直樹林。又號釋迦。既于林立國。即以林為姓。寂默者。字也。本行經云。又諸釋種。立性憍慢多言。及見太子。悉皆默然。王云。宜字牟尼。又能仁表大悲。而有生緣悲。法緣悲。無緣悲。寂默表大智。而有一切智。道種智。一切種智。今三悲究竟。三智圓滿。三悲為福德莊嚴。三智為智慧莊嚴。福慧雙足。莊嚴法身。故曰釋迦牟尼也。無量壽者。彼土接引導師也。要解云。梵語阿彌陀。正翻無量。本不可說。本師以光壽二義。收盡一切無量。壽則豎。窮三際。光則橫遍十方。橫豎交徹。即法界體。今言無量壽。乃舉豎以攝橫也
【現代漢語翻譯】 現代漢語譯本 眾生因迷惑而珍視的情感所在。隨順世間的語言習慣，總括身口意三業。將這最寶貴的生命，投向住持三寶（佛、法、僧），就成為增上的因緣。研究這假立的生命的根本，卻不可得，便迴歸到一體的三寶。『能仁』以下，是所歸依的三寶，又分為三部分：首先闡明佛寶，其次闡明法寶，最後闡明僧寶。 『能仁圓滿智，無量壽覺大導師』，這是佛寶。第一句說明此土（娑婆世界）的教主，第二句說明彼土（極樂世界）的導師。梵語『釋迦牟尼』，翻譯成漢語是『能仁寂默』。『能仁』代表大悲，不住于涅槃；『寂默』代表大智，不住于生死。這是悲智雙運，因此立下這個美好的稱謂。另外，『能仁』也是姓氏。《阿含經》中說，過去有一位輪王，姓甘蔗氏，聽信次妃的讒言，放逐了四個太子。太子們到了雪山北面，自己建立城池居住，以德行使人歸順，沒過幾年，就成爲了強大的國家。父王后悔，派使者去召回他們，四個兒子推辭不肯回去。父王三次嘆息，『我的兒子是釋迦』，因此命族為釋迦。又說，住在直樹林，又號為釋迦。既然在樹林建立國家，就以樹林為姓。 『寂默』是名字。《本行經》中說，其他的釋迦種姓，生性驕慢多言，見到太子，都變得沉默。國王說，應該起名叫『牟尼』。另外，『能仁』代表大悲，有生緣悲、法緣悲、無緣悲；『寂默』代表大智，有一切智、道種智、一切種智。現在三悲究竟，三智圓滿，三悲是福德的莊嚴，三智是智慧的莊嚴，福慧雙足，莊嚴法身，所以叫做釋迦牟尼。 『無量壽』，是彼土接引的導師。《要解》中說，梵語『阿彌陀』，正確翻譯是『無量』，本來不可說。本師用光壽二義，收盡一切無量。壽則豎窮三際（過去、現在、未來），光則橫遍十方。橫豎交徹，就是法界本體。現在說無量壽，是舉豎以攝橫。
【English Translation】 English version Beings are attached to and cherish emotional experiences. Following conventional language, this encompasses the three karmas of body, speech, and mind. Dedicating this most precious life to the abiding Three Jewels (Buddha, Dharma, Sangha) becomes a contributing cause. Investigating the root of this provisionally established life, one finds it unattainable, and thus returns to the unified Three Jewels. 'Neng Ren' below refers to the Three Jewels to be relied upon, further divided into three parts: first, elucidating the Buddha Jewel; second, elucidating the Dharma Jewel; and third, elucidating the Sangha Jewel. 'Neng Ren's (Capable Benevolent One) perfect wisdom, the Awakened Great Guide of Immeasurable Life,' this is the Buddha Jewel. The first phrase describes the teacher of this land (the Saha world), and the second phrase describes the guide of that land (the Pure Land of Ultimate Bliss). The Sanskrit term 'Shakyamuni' translates to 'Capable Benevolent One, Silent One' in Chinese. 'Capable Benevolent One' represents great compassion, not dwelling in Nirvana; 'Silent One' represents great wisdom, not dwelling in Samsara. This is the dual operation of compassion and wisdom, hence this auspicious title is established. Furthermore, 'Capable Benevolent One' is also a surname. The Agama Sutra states that in the past, there was a Wheel-Turning King named Gancana, who, listening to the slander of his secondary consort, banished his four crown princes. The princes went to the north of the Snow Mountains, established their own city to live in, and used virtue to make people submit. In just a few years, they became a powerful nation. The father king regretted it and sent envoys to summon them back, but the four sons declined to return. The father king sighed three times, 'My sons are Shakya,' and thus the clan was named Shakya. It is also said that they lived in the Straight Tree Forest and were also called Shakya. Since they established a country in the forest, they took the forest as their surname. 'Silent One' is the given name. The Fundamental Conduct Sutra states that the other Shakya clansmen were naturally arrogant and talkative, but when they saw the prince, they all became silent. The king said that he should be named 'Muni'. Furthermore, 'Capable Benevolent One' represents great compassion, including compassion based on sentient beings, compassion based on Dharma, and unconditioned compassion; 'Silent One' represents great wisdom, including all-knowing wisdom, wisdom of the path, and all-encompassing wisdom. Now, the three compassions are ultimate, and the three wisdoms are complete. The three compassions are the adornment of merit, and the three wisdoms are the adornment of wisdom. With both blessings and wisdom complete, the Dharma body is adorned, hence the name Shakyamuni. 'Immeasurable Life' is the guiding teacher of that land. The Essential Explanation states that the Sanskrit term 'Amitabha' correctly translates to 'Immeasurable,' which is inherently indescribable. The original teacher uses the two meanings of light and life to encompass all immeasurability. Life extends vertically, exhausting the three periods (past, present, and future), while light extends horizontally, pervading the ten directions. The intersection of vertical and horizontal is the essence of the Dharma realm. Now, speaking of Immeasurable Life, it is raising the vertical to encompass the horizontal.
。覺者。謂自覺。覺他。覺滿。悟性真常。了惑虛妄。名自覺。運無緣慈。度有情界。名覺他。窮源極底。行圓果滿。名覺滿也。大導師者。然佛具三身引物。若行人至觀行相似位中。不為見思所亂。故感彌陀變化身。及諸聖眾。引歸同居方便二種凈土。若至分證位中。不為二邊所亂。故感受用身。及諸聖眾。引歸實報寂光二種凈土。然佛有四十八種大愿。又具三身普引。故曰大導師也。佛寶竟。二明法寶。所說者。佛為能說。經為所說。安養者。梵雲鬚摩提。此雲安養。又云清泰。又云極樂。乃永離眾苦。第一安隱之謂。大乘者。大乃對小而言。具體相用三大。法華經云。其車高廣。眾寶莊校。其車高。故言體大。其車廣。故言相大。眾寶莊校。故言用大。乘者。車乘。約喻為名。運載為義。而有三種。謂理乘。隨乘。得乘。體大為理乘。相大為隨乘。用大為得乘。又所乘三大為理乘。能乘三智為隨乘。能所究竟為得乘。經者。梵云修多羅。此云契經。謂契緣。契事。契理。契緣為教經。契事為行經。契理為理經。又契緣。故為世界悉檀之經。契事。故為為人。對治二種悉檀之經。契理。故為第一義悉檀之經。了義者。謂了明第一義諦之理。中道之理。為理了明。佛法界證窮此理。為事了明。安養諸經。具此事理二
【現代漢語翻譯】 現代漢語譯本 『覺者』，指的是自覺、覺他、覺滿。領悟自性真實恒常，了知迷惑虛幻不實，稱為『自覺』。運用無緣大慈，普度有情眾生，稱為『覺他』。窮究根源直至極底，修行圓滿，果德成就，稱為『覺滿』。 『大導師』，是說佛陀具足法身、報身、應化身三身，引導眾生。如果修行人達到觀行相似的階段，不被見惑、思惑所擾亂，就能感應到阿彌陀佛（Amitabha）（無量光、無量壽）的應化身以及諸聖眾，引導他們往生到同居土和方便土這兩種凈土。如果達到分證的階段，不被二邊（有和無，存在和不存在）所擾亂，就能感受報身佛以及諸聖眾，引導他們往生到實報土和寂光土這兩種凈土。佛陀有四十八種大愿，又具足三身普遍引導眾生，所以稱為『大導師』。 以上是佛寶的解釋。下面解釋法寶。『所說者』，佛是能說之人，經典是所說之法。『安養』，梵文是須摩提（Sukhavati），這裡翻譯為安養，又譯為清泰，也譯為極樂，是指永遠脫離各種痛苦，最為安穩快樂的境界。 『大乘』，『大』是相對於『小』而言的，具體體現為體大、相大、用大這三大方面。《法華經》中說：『其車高廣，眾寶莊校。』車高，所以說是體大；車廣，所以說是相大；用各種珍寶裝飾，所以說是用大。『乘』，是車乘，用比喻來命名，有運載的意思。有三種乘，即理乘、隨乘、得乘。體大是理乘，相大是隨乘，用大是得乘。又，所乘的三大是理乘，能乘的三智（一切智、道種智、一切種智）是隨乘，能乘和所乘都達到究竟圓滿是得乘。 『經』，梵文是修多羅（Sutra），這裡翻譯為契經，意思是契合因緣、契合事實、契合理性。契合因緣是教經，契合事實是行經，契合理性是理經。又，契合因緣，所以是世界悉檀（Lokavyavahara-siddhanta）之經；契合事實，所以是為人悉檀（Purushapraya-siddhanta）和對治悉檀（Pratipakshika-siddhanta）這兩種悉檀之經；契合理性，所以是第一義悉檀（Paramarthika-siddhanta）之經。 『了義』，是指明了第一義諦的道理，中道的道理。明瞭道理是理了明，佛在法界中證悟窮盡這個道理是事了明。安養諸經，具備事和理這兩個方面。
【English Translation】 English version 『The Awakened One』 refers to self-awakening, awakening others, and complete awakening. Realizing the true and constant nature of one's own being, and understanding that delusion is unreal and false, is called 『self-awakening.』 Exercising impartial compassion to deliver sentient beings, is called 『awakening others.』 Exhaustively investigating the source to its ultimate depth, cultivating to perfection, and achieving the fruit of enlightenment, is called 『complete awakening.』 『The Great Guide』 refers to the Buddha possessing the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) to guide beings. If a practitioner reaches the stage of observational practice similar to enlightenment, and is not disturbed by the delusions of views and thoughts, they can sense the transformation body of Amitabha (Amitabha) (Infinite Light, Infinite Life) and the assembly of sages, who will guide them to be reborn in the Pure Lands of Co-dwelling and Expedient Transformation. If they reach the stage of partial realization, and are not disturbed by the two extremes (existence and non-existence), they can experience the reward body and the assembly of sages, who will guide them to be reborn in the Pure Lands of True Reward and Tranquil Light. The Buddha has forty-eight great vows and possesses the three bodies to universally guide beings, therefore he is called 『The Great Guide.』 The above is the explanation of the Buddha Jewel. The following explains the Dharma Jewel. 『What is spoken』 refers to the Buddha as the speaker and the scriptures as the spoken Dharma. 『Sukhavati』 in Sanskrit is Sukhavati, translated here as Sukhavati, also translated as Qingtai, and also translated as Ultimate Bliss, which refers to the state of being forever free from all suffering, the most peaceful and joyful realm. 『Mahayana』 means 『Great』 in contrast to 『Small,』 specifically embodying the three great aspects of Essence, Characteristics, and Function. The Lotus Sutra says: 『Its carriage is high and wide, adorned with various treasures.』 The carriage is high, therefore it is said to be great in Essence; the carriage is wide, therefore it is said to be great in Characteristics; adorned with various treasures, therefore it is said to be great in Function. 『Vehicle』 is a carriage, named by analogy, with the meaning of transporting. There are three types of vehicles, namely the Vehicle of Principle, the Vehicle of Following, and the Vehicle of Attainment. Greatness in Essence is the Vehicle of Principle, greatness in Characteristics is the Vehicle of Following, and greatness in Function is the Vehicle of Attainment. Furthermore, the three great aspects of what is carried are the Vehicle of Principle, the three wisdoms (Omniscience, Knowledge of the Path, All-Knowing Wisdom) that carry are the Vehicle of Following, and the ultimate perfection of both the carrier and what is carried is the Vehicle of Attainment. 『Sutra』 in Sanskrit is Sutra, translated here as Sutra, meaning it accords with conditions, accords with facts, and accords with reason. Accordance with conditions is the Teaching Sutra, accordance with facts is the Practice Sutra, and accordance with reason is the Principle Sutra. Furthermore, accordance with conditions makes it the Sutra of the Worldly Convention (Lokavyavahara-siddhanta); accordance with facts makes it the Sutra of the Individual (Purushapraya-siddhanta) and the Sutra of Antidotes (Pratipakshika-siddhanta); accordance with reason makes it the Sutra of the Ultimate Meaning (Paramarthika-siddhanta). 『Definitive Meaning』 refers to clearly understanding the principle of the ultimate truth, the principle of the Middle Way. Clearly understanding the principle is the clarity of principle, and the Buddha realizing and exhausting this principle in the Dharma Realm is the clarity of fact. The Sukhavati Sutras possess both these aspects of fact and principle.
了。故曰了義中了義也。至圓頓者。謂圓教之理。具四義故名圓。謂圓妙。圓融。圓足。圓頓。今凈土法門。唸唸之中。圓轉五濁故妙。圓凈四土故融。圓見三身故足。圓證三不退故頓。帶業往生。一產生佛。可謂至圓至頓也。法寶竟。三明僧寶。
○妙德者。梵語文殊師利。或云曼殊室利。此云妙德。亦云妙吉祥。謂文殊生時。十事吉祥。謂光明滿室。甘露盈庭。地涌七珍。神開伏藏。雞生鳳子。豬娩龍豚。馬產麒麟。牛生白澤。倉變金粟。像具六牙。具此十瑞。故曰妙吉祥。生於舍衛國。多羅聚落。梵德婆羅門家。從母右脅而生。身紫金色墮地能語。尋于佛所出家。首楞嚴三昧經。過去無量阿僧祇劫。南方世界名平等。佛號龍種上尊王如來。即文殊是。央掘經言。現在北方常喜世界。歡喜藏摩尼寶積佛。即文殊是。悲華經言。阿彌陀佛。為轉輪王時。第三王子。名曰王眾。于寶藏佛所。發菩提心。愿于來世。行菩薩道。無有齊限。莊嚴佛剎。大寶填廁。又無惡觸。及諸女人。及其名字。佛即改王眾字。號為文殊師利。授記曰。于未來世。南方世界。名曰清凈無垢寶窴。成阿耨多羅三藐三菩提。號曰普現如來。
○普賢者。梵云邲輸䟦陀。悲華經云。阿彌陀佛。為轉輪王時。第八王子。名曰泯圖。于寶
【現代漢語翻譯】 因此稱爲了義中了義。至於至圓頓，指的是圓教的道理，具備四種含義所以稱為圓，即圓妙、圓融、圓足、圓頓。如今凈土法門，唸唸之中，圓轉五濁所以妙，圓凈四土所以融，圓見三身所以足，圓證三不退所以頓。帶業往生，一生證佛，可謂至圓至頓。法寶介紹完畢，下面闡明僧寶。
妙德，梵文為文殊師利（Manjusri），或稱曼殊室利（Manjusri），意為妙德，也稱妙吉祥。據說文殊菩薩出生時，有十種吉祥的徵兆，即光明滿室、甘露盈庭、地涌七寶、神開伏藏、雞生鳳子、豬娩龍豚、馬產麒麟、牛生白澤、倉變金粟、象具六牙。具備這十種祥瑞，所以稱為妙吉祥。他出生於舍衛國（Sravasti）的多羅聚落，梵德婆羅門（Brahmins）家中，從母親的右脅出生，身呈紫金色，落地能說話，隨即在佛陀處出家。《首楞嚴三昧經》記載，過去無量阿僧祇劫前，南方世界名為平等，佛號龍種上尊王如來（Lung-zhong-shang-zun-wang-Rulai），就是文殊菩薩。《央掘經》說，現在北方常喜世界，歡喜藏摩尼寶積佛（Huan-xi-zang-mo-ni-bao-ji-Fo），就是文殊菩薩。《悲華經》說，阿彌陀佛（Amitabha）為轉輪王時，第三個王子名為王眾，在寶藏佛（Bao-zang-Fo）處發菩提心，發願在未來世，行菩薩道，沒有止境，莊嚴佛剎，用大寶填滿，又沒有惡觸以及各種女人，以及她們的名字。佛陀就改王眾的名字，號為文殊師利（Manjusri），授記說，在未來世，南方世界名為清凈無垢寶窴，成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi），號為普現如來（Pu-xian-Rulai）。
普賢，梵文為邲輸䟦陀（Bisu-batuo）。《悲華經》說，阿彌陀佛（Amitabha）為轉輪王時，第八個王子名為泯圖，在寶
【English Translation】 Therefore, it is called 'the ultimate meaning within the ultimate meaning.' As for 'perfect and immediate,' it refers to the doctrine of the Perfect Teaching, which is called 'perfect' because it possesses four meanings: perfect and wondrous, perfect and harmonious, perfect and complete, and perfect and immediate. Now, the Pure Land Dharma-door, in every thought, perfectly transforms the five turbidities, hence wondrous; perfectly purifies the four lands, hence harmonious; perfectly sees the three bodies, hence complete; perfectly realizes the three non-retrogression, hence immediate. Being born into the Pure Land with karma and attaining Buddhahood in one lifetime can be said to be perfectly complete and perfectly immediate. The explanation of the Dharma Jewel is complete. Now, we will clarify the Sangha Jewel.
'Wonderful Virtue' is Manjusri (Manjusri) in Sanskrit, or sometimes called Manjushri (Manjusri), which means 'Wonderful Virtue,' also called 'Wonderful Auspiciousness.' It is said that when Manjusri Bodhisattva was born, there were ten auspicious signs: the room was filled with light, the courtyard was filled with nectar, the earth produced seven treasures, the gods opened hidden treasures, chickens gave birth to phoenix chicks, pigs gave birth to dragon piglets, horses gave birth to unicorns, cows gave birth to white zebras, granaries turned into golden millet, and elephants had six tusks. Possessing these ten auspicious signs, he is called 'Wonderful Auspiciousness.' He was born in the village of 多羅 (Tara) in Sravasti (Sravasti), in the Brahmin (Brahmins) family of 梵德 (Vande), born from his mother's right side, his body was purple-golden, and he could speak when he landed on the ground. He then left home at the Buddha's place. The Shurangama Samadhi Sutra records that in the past immeasurable asamkhya kalpas, the southern world was called Equality, and the Buddha was called Lung-zhong-shang-zun-wang-Rulai (Lung-zhong-shang-zun-wang-Rulai), who was Manjusri. The Angulimala Sutra says that in the present northern world of Constant Joy, the Buddha Huan-xi-zang-mo-ni-bao-ji-Fo (Huan-xi-zang-mo-ni-bao-ji-Fo), is Manjusri. The Karunapundarika Sutra says that when Amitabha (Amitabha) was a Chakravartin king, the third prince was named Wang Zhong, who generated the Bodhi mind at Bao-zang-Fo's (Bao-zang-Fo) place, vowing to practice the Bodhisattva path in the future without limit, to adorn the Buddha-land, filling it with great treasures, and without evil touches, various women, and their names. The Buddha then changed Wang Zhong's name to Manjusri (Manjusri), prophesying that in the future, the southern world would be called Pure and Immaculate Treasure Field, attaining anuttara-samyak-sambodhi (anuttara-samyak-sambodhi), and would be called Pu-xian-Rulai (Pu-xian-Rulai).
Universal Virtue is Bisu-batuo (Bisu-batuo) in Sanskrit. The Karunapundarika Sutra says that when Amitabha (Amitabha) was a Chakravartin king, the eighth prince was named Min Tu, at Bao
藏佛前發願。愿於是不凈世界。修菩薩行。復當修治莊嚴。十千不凈世界。令得嚴凈。如青香光明無垢世界。亦當教化無量菩薩。令心清凈。皆趣大乘。悉使充滿我之世界。佛即改泯圖名。號為普賢。授記未來於北方知水善凈功德世界。成阿耨多羅三藐三菩提。號曰智剛吼自在相王如來。
○觀自在者。梵云阿那婆婁吉低輸。此云觀世音。又名觀自在。現在西方極樂世界。為補處菩薩。悲華經云。往昔劫中。阿彌陀佛為轉輪王時。觀世音菩薩。為第一太子。名曰不眴。爾時寶藏如來。為轉輪王授記已。不眴太子。前白佛言。世尊。今我以大音聲。告諸眾生。我之所有一切善根。盡迴向阿耨多羅三藐三菩提。愿我行菩薩道時。若有眾生。受諸苦惱恐怖等事。退失正法。墮大暗處。憂愁孤窮無有救護。若能念我。稱我名字。若其為我天耳所聞。天眼所見。是眾生等。若不得免斯苦惱者。我終不成阿耨多羅三藐三菩提。世尊。我今復當爲眾生故。發上勝愿。愿轉輪聖王。于安樂世界。作佛事已。入無餘涅槃。乃至正法住時。我于其中修菩薩道。是佛正法初夜滅。即其後夜。成阿耨多羅三藐三菩提。時寶藏佛。尋為授記曰。汝觀天人三惡一切眾生。生大悲心。欲斷眾生諸苦惱故。欲令眾生住安樂故。今當字汝為觀世音。
【現代漢語翻譯】 現代漢語譯本：在佛前發願：『我願在這不凈的世界，修菩薩行，並且修治莊嚴十千個不凈的世界，使它們變得莊嚴清凈，如同青香光明無垢世界一樣。我也要教化無量的菩薩，使他們的心清凈，都趨向大乘，讓他們充滿我的世界。』佛就更改泯圖的名字，號為普賢（Samantabhadra）。並授記他未來在北方知水善凈功德世界，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），號為智剛吼自在相王如來（Jnana-vajra-ghosha-svararaja-rupa-tathagata）。
觀自在（Avalokiteshvara），梵文是阿那婆婁吉低輸（Anavolokiteshvara），這裡翻譯為觀世音，又名觀自在。現在在西方極樂世界，作為補處菩薩。悲華經中說，過去劫中，阿彌陀佛（Amitabha）為轉輪王時，觀世音菩薩是第一太子，名叫不眴（Abu-kshyena）。當時寶藏如來（Ratnagarbha-tathagata）為轉輪王授記后，不眴太子向前對佛說：『世尊，現在我以大音聲，告訴所有眾生，我所有的一切善根，都回向阿耨多羅三藐三菩提。愿我行菩薩道時，如果有眾生，遭受各種苦惱恐怖等事，退失正法，墮入黑暗之處，憂愁孤單沒有救護，如果能念我，稱我的名字，如果我的天耳聽到，天眼看到，這些眾生，如果不能免除這些苦惱，我終不成阿耨多羅三藐三菩提。世尊，我現在再次爲了眾生的緣故，發殊勝的愿。愿轉輪聖王，在安樂世界，作完佛事後，入無餘涅槃（nirvana），乃至正法住世時，我于其中修菩薩道，在這佛的正法初夜滅盡后，緊接著的后夜，成就阿耨多羅三藐三菩提。』當時寶藏佛就為他授記說：『你觀察天人三惡道的一切眾生，生起大悲心，想要斷除眾生的一切苦惱，想要令眾生安住于安樂，現在就命名你為觀世音。』
【English Translation】 English version: He made a vow before the Buddha: 'I vow to practice the Bodhisattva path in this impure world, and to cultivate and adorn ten thousand impure worlds, making them as adorned and pure as the Qingxiang Guangming Wugou world. I will also teach and transform countless Bodhisattvas, purifying their minds, guiding them all towards the Mahayana, and filling my world with them.' The Buddha then changed Mintu's name to Samantabhadra (普賢). He prophesied that in the future, in the northern Zhishui Shanjing Gongde world, he would attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提), and be named Jnana-vajra-ghosha-svararaja-rupa-tathagata (智剛吼自在相王如來).
Avalokiteshvara (觀自在), in Sanskrit, is Anavolokiteshvara (阿那婆婁吉低輸), which is translated here as Guanshiyin (觀世音), also known as Avalokiteshvara (觀自在). He is currently in the Western Pure Land of Sukhavati, as a Bodhisattva awaiting Buddhahood. The Karunapundarika Sutra says that in a past kalpa, when Amitabha (阿彌陀佛) was a Chakravartin king, Avalokiteshvara was the first prince, named Abu-kshyena (不眴). At that time, after Ratnagarbha-tathagata (寶藏如來) prophesied to the Chakravartin king, Prince Abu-kshyena stepped forward and said to the Buddha: 'World Honored One, now I declare to all beings with a great voice that all my good roots are dedicated to Anuttara-samyak-sambodhi. I vow that when I practice the Bodhisattva path, if there are beings who suffer various afflictions and terrors, lose the true Dharma, fall into darkness, and are sorrowful, lonely, and without protection, if they can remember me and call my name, if my heavenly ear hears and my heavenly eye sees, if these beings cannot be freed from these afflictions, I will not attain Anuttara-samyak-sambodhi. World Honored One, I now again make a supreme vow for the sake of beings. I vow that after the Chakravartin king completes his Buddha work in the Land of Bliss and enters Nirvana without remainder (nirvana), and even while the true Dharma abides, I will practice the Bodhisattva path within it. After the first night when this Buddha's true Dharma perishes, in the following night, I will attain Anuttara-samyak-sambodhi.' At that time, Ratnagarbha Buddha prophesied to him, saying: 'You observe all beings in the heavens, humans, and the three evil realms, and generate great compassion, desiring to cut off all the afflictions of beings, desiring to cause beings to dwell in peace and happiness, now I will name you Avalokiteshvara.'
無量壽佛般涅槃已。第二恒河沙阿僧祇劫。彼土轉名一切珍寶所成就世界。所有種種莊嚴。無量無邊。安樂世界所不能及。汝于菩提樹下。成阿耨多羅三藐三菩提。號遍出一切光明功德山王如來。
○勢至者。梵語摩訶那缽。此云大勢至。現在極樂世界。第二補處菩薩也。悲華經云。昔阿彌陀佛。為轉輪王時。大勢至為第二太子。名曰尼摩。爾時寶藏如來。為王及第一太子授記已。第二王子。亦白佛言。世尊。如我所有身口意業。清凈福德。盡以迴向阿耨多羅三藐三菩提。愿遍出一切光明功德山王佛。始初成道。我當先請轉於法輪。隨其說法。所經時節。于其中間行菩薩道。是佛涅槃后。正法滅已。我于其後。次第成於阿耨多羅三藐三菩提。我作佛時。所作佛事。世界所有種種莊嚴。般涅槃后。正法住世。悉如彼佛。等無有異。爾時佛告第二王子。汝今所愿。取大世界。如汝所愿。當於如是最大世界。成阿耨多羅三藐三菩提。號曰善住珍寶山王如來。由汝愿取大世界故。因是字汝為得大勢。
○馬鳴者。梵語阿濕矩沙。此云馬鳴。東天竺桑岐多國婆羅門。得法于夜奢尊者。嘗制大乘起信論。末後勸人求生凈土曰。眾生以住此娑婆世界。自畏不能常值諸佛。親承供養。懼畏信心。難可成就。意欲退者。當知
【現代漢語翻譯】 現代漢語譯本：無量壽佛（Amitabha Buddha，阿彌陀佛）般涅槃之後，經過第二恒河沙阿僧祇劫（asaṃkhya-kalpa，無數大劫），那個國土轉名為一切珍寶所成就世界。所有種種莊嚴，無量無邊，安樂世界（Sukhavati，極樂世界）所不能及。你將於菩提樹下，成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），號遍出一切光明功德山王如來。
勢至（Mahāsthāmaprāpta，摩訶那缽）：梵語摩訶那缽（Mahāsthāmaprāpta），此云大勢至。現在極樂世界，第二補處菩薩也。《悲華經》云，昔阿彌陀佛為轉輪王時，大勢至為第二太子，名叫尼摩。爾時寶藏如來，為王及第一太子授記已，第二王子亦白佛言：『世尊，如我所有身口意業，清凈福德，盡以迴向阿耨多羅三藐三菩提，愿遍出一切光明功德山王佛，始初成道，我當先請轉於法輪。隨其說法，所經時節，于其中間行菩薩道。是佛涅槃后，正法滅已，我于其後，次第成於阿耨多羅三藐三菩提。我作佛時，所作佛事，世界所有種種莊嚴，般涅槃后，正法住世，悉如彼佛，等無有異。』爾時佛告第二王子：『汝今所愿，取大世界，如汝所愿，當於如是最大世界，成阿耨多羅三藐三菩提，號曰善住珍寶山王如來。由汝愿取大世界故，因是字汝為得大勢。』
馬鳴（Aśvaghoṣa，阿濕矩沙）：梵語阿濕矩沙（Aśvaghoṣa），此云馬鳴。東天竺桑岐多國婆羅門，得法于夜奢尊者。嘗制《大乘起信論》，末後勸人求生凈土曰：『眾生以住此娑婆世界（Sahā world，娑婆世界），自畏不能常值諸佛，親承供養，懼畏信心，難可成就，意欲退者，當知』
【English Translation】 English version: After Amitabha Buddha (Amitabha Buddha) enters Parinirvana, after the second Ganges sand asaṃkhya-kalpas (asaṃkhya-kalpa, countless great kalpas), that land will be renamed the World Accomplished by All Treasures. All kinds of adornments are immeasurable and boundless, beyond what the Sukhavati (Sukhavati, Pure Land of Bliss) world can achieve. You will attain Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) under the Bodhi tree, and be named the Tathagata King of the Mountain of Light and Merit that Pervades All.
Mahāsthāmaprāpta: In Sanskrit, Mahāsthāmaprāpta, which translates to Great Strength Arrived. He is currently in the Pure Land of Bliss, the second Bodhisattva to succeed. The Karunapundarika Sutra says that when Amitabha Buddha was a Chakravartin King in the past, Mahāsthāmaprāpta was the second prince, named Nima. At that time, the Tathagata Baozang, after bestowing predictions on the king and the first prince, the second prince also said to the Buddha: 'World Honored One, may all my actions of body, speech, and mind, pure blessings and virtues, be dedicated to Anuttarā-samyak-saṃbodhi. May the Buddha King of the Mountain of Light and Merit that Pervades All, when he first attains enlightenment, I shall first request him to turn the Wheel of Dharma. During the time he expounds the Dharma, I will practice the Bodhisattva path. After that Buddha enters Nirvana and the True Dharma has perished, I will then attain Anuttarā-samyak-saṃbodhi in succession. When I become a Buddha, all the Buddha activities I perform, all the adornments of the world, after entering Parinirvana, the True Dharma will abide in the world, all like that Buddha, without any difference.' At that time, the Buddha told the second prince: 'Now your wish is to take a great world. As you wish, you shall attain Anuttarā-samyak-saṃbodhi in such a great world, and be named the Tathagata King of the Mountain of Well-Dwelling Treasures. Because you wished to take a great world, therefore you are named Great Strength Arrived.'
Aśvaghoṣa: In Sanskrit, Aśvaghoṣa, which translates to Horse Cry. He was a Brahmin from the Sangita country of East India, who received the Dharma from Venerable Yashas. He once wrote the Awakening of Faith in the Mahayana, and at the end, he advised people to seek rebirth in the Pure Land, saying: 'Sentient beings, dwelling in this Sahā world (Sahā world), fear that they cannot always encounter the Buddhas, personally receive offerings, fear that faith is difficult to achieve, and intend to retreat, should know'
如來有勝方便。攝護信心。謂以專意念佛因緣。隨愿得生他方佛土。常見於佛。永離惡道。如修多羅說。若人專念西方極樂世界。阿彌陀佛。所修善根。迴向愿求生彼世界。即得往生。常見佛故。終無有退。若觀彼佛真如法身。常勤修習。畢竟得生。住正定聚。后付法于迦毗摩羅尊者已。即入龍奮迅三昧。挺身虛空。如日輪相。還複本位。而取涅槃。
○龍樹者。梵云那伽曷樹那。此雲龍樹。南天竺國梵志之裔。得法于迦毗摩羅尊者。意欲廣演經教。時大龍菩薩。即以神力。接入龍宮。開七寶函。與諸方等經典。九十日中。通解甚多。龍即送之出宮。還天竺國。大宏法施。嘗造毗婆沙論。論中有稱讚彌陀偈。其略曰。若人愿作佛。心念阿彌陀。應時為現身。是故我歸命。彼佛本願力。十方諸菩薩。來供養聽法。是故我稽首。彼土諸菩薩。具足諸相好。以自莊嚴身。我今皈命禮。又造大智度論云。菩薩常修唸佛三昧因緣故。所生常值諸佛。如般舟三昧中說。菩薩入是三昧。即見生阿彌陀佛國。后付法迦那提婆尊者已。入三昧。如蟬蛻而去。按入楞伽經。佛告大慧云。大慧汝當知。善逝涅槃后。未來世當有。持於我法者。南天竺國中。大名德比丘。厥號為龍樹。能破有無宗。世間中顯我。無上大乘法。得初歡喜地。
【現代漢語翻譯】 現代漢語譯本： 如來有殊勝的方便法門，能夠攝受和守護眾生的信心，那就是以專心憶念佛陀的因緣，隨自己的願望得以往生到其他方佛的國土，常常能夠見到佛陀，永遠脫離惡道。正如修多羅（sūtra，佛經）所說：『如果有人專心憶念西方極樂世界的阿彌陀佛（Amitābha），將所修的善根迴向，發願求生那個世界，就能得以往生，因為常常能見到佛陀，最終不會退轉。如果觀想那尊佛的真如法身，常常勤奮修習，必定能夠往生，安住于正定聚（指必定證悟的群體）。』迦毗摩羅尊者（Kapimala）之後將佛法傳付給迦毗摩羅尊者后，就進入龍奮迅三昧（一種禪定），身體騰入虛空，如日輪一般，然後回到原來的位置，入于涅槃（nirvāṇa，寂滅）。
龍樹（Nāgārjuna）菩薩，梵文是那伽曷樹那（Nāgārjuna），翻譯成中文就是龍樹。他是南天竺國婆羅門種姓的後裔，從迦毗摩羅尊者那裡得到佛法。他想要廣泛地弘揚佛經教義，當時大龍菩薩（Nāga Bodhisattva）就用神通力量，將他接入龍宮，打開七寶函，給他各種方等經典。九十天中，他通達理解了很多經典。龍菩薩就送他出龍宮，回到天竺國，大力弘揚佛法。他曾經造《毗婆沙論》（Vibhāṣā），論中有稱讚阿彌陀佛的偈子，大意是：『如果有人想要成佛，心中憶念阿彌陀佛，阿彌陀佛應時就會顯現。因此我歸命於他。仰仗阿彌陀佛的本願力，十方諸菩薩都來供養聽法，因此我稽首禮拜。那個國土的諸位菩薩，具足各種相好，用以莊嚴自身，我現在皈命禮敬。』他又造《大智度論》（Mahāprajñāpāramitā-śāstra），其中說：『菩薩常常修習唸佛三昧的因緣，所以生生世世常常遇到諸佛。』如同《般舟三昧經》（Pratyutpanna-samādhi-sūtra）中所說：『菩薩進入這種三昧，就能見到阿彌陀佛國。』後來將佛法傳付給迦那提婆尊者（Kānadeva）后，就進入三昧，像蟬蛻殼一樣離世而去。根據《入楞伽經》（Laṅkāvatāra Sūtra），佛陀告訴大慧菩薩（Mahāmati）說：『大慧，你應該知道，善逝（Sugata，佛陀的稱號）涅槃后，未來世將會有秉持我的佛法的人，在南天竺國中，有一位大名德的比丘，他的名字叫龍樹，能夠破斥有無二宗，在世間中顯揚我的無上大乘佛法，證得初歡喜地（菩薩的第一個階位）。』
【English Translation】 English version: The Tathāgata (如來, Thus Gone One, an epithet of the Buddha) has supreme skillful means to gather and protect faith, namely, by single-mindedly contemplating the Buddha, one can, according to one's vows, be reborn in the Buddha-lands of other directions, constantly see the Buddha, and be forever free from the evil paths. As the sutras (修多羅, sūtra) say, 'If a person single-mindedly contemplates Amitābha (阿彌陀佛, Infinite Light Buddha) of the Western Pure Land of Ultimate Bliss, and dedicates the roots of good they have cultivated, vowing to be reborn in that world, they will be reborn there. Because they constantly see the Buddha, they will never regress. If one contemplates the true suchness Dharmakāya (真如法身, Truth Body) of that Buddha, constantly and diligently cultivating, one will certainly be reborn and dwell in the assembly of those assured of enlightenment (正定聚, those destined for enlightenment).' After entrusting the Dharma to Venerable Kapimala (迦毗摩羅尊者), he entered the Dragon Swift Samādhi (龍奮迅三昧, a type of meditative concentration), ascended into the sky like the sun, and then returned to his original position and entered Nirvāṇa (涅槃, cessation of suffering).
Nāgārjuna (龍樹), in Sanskrit, is Nāgārjuna (那伽曷樹那), which translates to 'Dragon Tree' in Chinese. He was a descendant of a Brahmin (梵志) family in South India. He received the Dharma from Venerable Kapimala. Desiring to widely propagate the scriptures and teachings, the Nāga Bodhisattva (大龍菩薩) used his supernatural power to bring him into the Dragon Palace, opened the seven-jeweled casket, and gave him various Vaipulya sutras (方等經典). Within ninety days, he thoroughly understood many of them. The Dragon then sent him out of the palace and back to India, where he greatly propagated the Dharma. He once composed the Vibhāṣā (毗婆沙) commentary, which contains a verse praising Amitābha, the gist of which is: 'If a person wishes to become a Buddha and contemplates Amitābha in their mind, Amitābha will appear to them immediately. Therefore, I take refuge in him. Relying on the power of Amitābha's original vows, Bodhisattvas (菩薩) from the ten directions come to make offerings and listen to the Dharma. Therefore, I bow my head in reverence. The Bodhisattvas in that land are adorned with all kinds of excellent marks. I now take refuge and pay homage.' He also composed the Mahāprajñāpāramitā-śāstra (大智度論), which says, 'Because Bodhisattvas constantly cultivate the Samādhi (三昧) of Buddha-Recollection, they are always born in the presence of Buddhas.' As the Pratyutpanna-samādhi-sūtra (般舟三昧經) says, 'When a Bodhisattva enters this Samādhi, they will see the land of Amitābha Buddha.' Later, after entrusting the Dharma to Venerable Kānadeva (迦那提婆尊者), he entered Samādhi and departed like a cicada shedding its skin. According to the Laṅkāvatāra Sūtra (入楞伽經), the Buddha told Mahāmati (大慧) Bodhisattva, 'Mahāmati, you should know that after the Sugata (善逝, an epithet of the Buddha) enters Nirvāṇa, in the future there will be those who uphold my Dharma. In South India, there will be a greatly virtuous Bhikṣu (比丘, monk) named Nāgārjuna, who will be able to refute the doctrines of existence and non-existence, and reveal my supreme Mahāyāna (大乘, Great Vehicle) Dharma in the world, attaining the first Bhumi (歡喜地, Joyful Ground) .'
往生安樂國。自世尊入寂。七百年而龍樹出世。適符佛記。
○天親者。梵云婆藪盤豆。此雲天親。言天親者。菩薩乃毗紐天親也。北天竺富婁叉國人。於一切有部出家受業。樂聞小乘。輒毀大乘經典。后聞其兄無著。誦十地經。聞已感悟。追悔前愆。欲自斷舌。無著止之曰。昔以舌毀大乘。今以舌贊大乘。補過自新。猶為善矣。斷舌絕言。其利安在。天親於是精研覃思。制大乘論。凡百餘部。並行於世。所制無量壽經論。開示凈土。立五念門。一禮拜。二讚歎。三作愿。四觀察。五迴向。冠以偈曰。世尊我一心。歸命盡十方。無礙光如來。愿生安樂國。我作論說偈。愿見彌陀佛。普共諸眾生。往生安樂國。平居兼修兜率觀。愿覲慈氏。后舍壽。經六月現形。告無著曰。吾已生慈氏前矣。
○廬山蓮社祖者。慧遠大師也。師姓賈氏。雁門樓煩人。幼而好學。博綜六經。尤善莊老。時道安法師。建剎太行恒山。遠往歸之。聞講般若經。豁然開悟。因投簪受業。精思諷誦。以夜繼晝。安嘆曰。使道流東國者。其在遠乎。晉太元六年。過潯陽。見廬山間曠。可以棲止。乃立精舍。號龍泉寺。時遠同門慧永。先居廬山西林。欲邀同止。而遠學侶寖眾。西林隘不可處。刺史桓伊。為遠更立寺山東。遂號東林。遠於是
【現代漢語翻譯】 現代漢語譯本 往生安樂國（極樂世界）。自從世尊（釋迦牟尼佛）入寂（涅槃）后七百年，龍樹（Nāgārjuna）出世，恰好應驗了佛的預言。
天親（Vasubandhu），梵文名為婆藪盤豆（Vasubandhu），翻譯為天親。說天親是毗紐天（Vishnu）的親屬。他是北天竺富婁叉國（Purushapura）人，在一切有部（Sarvāstivāda）出家受戒，喜歡聽小乘佛法，常常詆譭大乘經典。後來聽到他的哥哥無著（Asanga）誦讀《十地經》，聽后深受感動，追悔之前的過錯，想要割斷自己的舌頭。無著阻止他說：『過去你用舌頭詆譭大乘，現在用舌頭讚揚大乘，彌補過錯，重新做人，這才是好的。割斷舌頭，不再說話，有什麼好處呢？』天親於是精研深入思考，撰寫大乘論著，總共一百多部，在世上廣泛流傳。他所撰寫的《無量壽經論》（凈土論），開示凈土法門，建立了五念門：一、禮拜；二、讚歎；三、作愿；四、觀察；五、迴向。他用偈頌開頭說：『世尊，我一心歸命於盡十方無礙光如來，愿往生安樂國。我作論並說偈，愿能見到彌陀佛，普遍與諸眾生，一同往生安樂國。』平時兼修兜率天觀，愿能覲見慈氏菩薩（彌勒菩薩）。後來捨棄壽命，經過六個月顯現身形，告訴無著說：『我已經往生到慈氏菩薩面前了。』
廬山蓮社的祖師，是慧遠大師。大師姓賈，是雁門樓煩人。從小就喜歡學習，廣泛研究六經，尤其擅長莊子和老子（道家學說）。當時道安法師在太行恒山建立寺廟，慧遠前往歸附他。聽講《般若經》后，豁然開悟，於是剃度出家，精思諷誦，以夜繼日。道安讚歎說：『使佛法流傳到東土的，大概就是慧遠了吧。』晉太元六年，經過潯陽，看到廬山空曠，可以居住，於是建立精舍，名為龍泉寺。當時慧遠的同門慧永，先住在廬山西林，想要邀請慧遠一同居住，但是慧遠的學徒漸漸增多，西林狹窄不能容納。刺史桓伊，為慧遠重新建立寺廟在山東，於是稱為東林寺。慧遠於是
【English Translation】 English version He was reborn in the Land of Bliss (Sukhavati). Seven hundred years after the World-Honored One (Shakyamuni Buddha) entered Parinirvana, Nāgārjuna appeared in the world, exactly fulfilling the Buddha's prophecy.
Vasubandhu, in Sanskrit, is called Vasubandhu, which translates to 'Heavenly Kin'. It is said that Vasubandhu was related to Vishnu. He was a native of Purushapura in North India. He renounced the world and received ordination in the Sarvāstivāda school, enjoyed listening to the teachings of the Hinayana, and often criticized the Mahayana scriptures. Later, he heard his elder brother Asanga reciting the Ten Stages Sutra, and was deeply moved upon hearing it. He regretted his previous mistakes and wanted to cut off his tongue. Asanga stopped him, saying, 'In the past, you used your tongue to slander the Mahayana. Now, use your tongue to praise the Mahayana, make amends for your mistakes, and start anew. That is good. What benefit is there in cutting off your tongue and ceasing to speak?' Thereupon, Vasubandhu engaged in profound and deep thought, and composed Mahayana treatises, more than a hundred in total, which circulated widely in the world. The Treatise on the Sutra of Immeasurable Life (Pure Land Treatise) that he composed expounded the Pure Land Dharma, establishing the Five Recollection Gates: 1. Prostration; 2. Praise; 3. Making Vows; 4. Contemplation; 5. Dedication. He began with a verse, saying, 'World-Honored One, with all my heart, I take refuge in the Tathagata of Unobstructed Light throughout the ten directions, vowing to be reborn in the Land of Bliss. I compose this treatise and speak this verse, hoping to see Amitabha Buddha, and universally with all sentient beings, to be reborn in the Land of Bliss.' He also practiced contemplation of the Tushita Heaven, hoping to meet Maitreya Bodhisattva. Later, he relinquished his life, and after six months, appeared in form, telling Asanga, 'I have already been reborn before Maitreya Bodhisattva.'
The founder of the Lushan Lotus Society was Master Huiyuan. The Master's surname was Jia, and he was a native of Loufan in Yanmen. From a young age, he loved learning and extensively studied the Six Classics, especially excelling in Zhuangzi and Laozi (Taoist teachings). At that time, Dharma Master Dao'an was building temples in Mount Heng in Taihang. Huiyuan went to join him. After hearing the Prajna Sutra, he suddenly awakened and was ordained as a monk, engaging in diligent thought and recitation, continuing day and night. Dao'an praised him, saying, 'The one who will spread the Dharma to the Eastern Land is probably Huiyuan.' In the sixth year of the Taiyuan era of the Jin Dynasty, he passed through Xunyang and saw that Mount Lu was spacious and suitable for dwelling. Thereupon, he established a hermitage, named Longquan Temple. At that time, Huiyuan's fellow disciple Huiyong was already residing in the West Forest of Mount Lu, wanting to invite Huiyuan to live together, but Huiyuan's disciples gradually increased, and the West Forest was too narrow to accommodate them. The governor Huan Yi built a new temple for Huiyuan on the east side of the mountain, which was then called Donglin Temple. Huiyuan then
率眾行道。鑿池種蓮。於水上立十二葉蓮華。因波隨轉。分刻晝夜。以為行道之節。既而四方清信之士。聞風而至者。百二十三人。遠曰。諸君之來。能無意于凈土乎。乃造西方三聖像。建齋立社。令劉遺民著發願文。勒之石。居山三十年。跡不入俗。專志凈土。澄心觀想。三見聖像而沉厚不言。義熙十二年(七月晦夕)于般若臺之東龕。方從定起。見阿彌陀佛。身滿虛空。圓光之中。有諸化佛。觀音。勢至。左右侍立。又水流光明。分十四支。回註上下。演說苦。空。無常。無我之音。佛告遠曰。我以本願力故。來安慰汝。汝后七日。當生我國。又見社中先化者。佛陀耶舍。慧持。慧永。劉遺民等。皆在側前揖曰。師早發心。何來之晚。遠謂弟子法凈。惠寶曰。吾始居此山十一年。三睹聖像。今復再見。吾生凈土必矣。即自製遺戒。八月六日。端坐入寂。年八十三。
○天臺智者。乃天臺山智顗大師也。字德安。姓陳。潁川人。母孕時。夢香菸五采。縈繞懷抱。及誕。室內光明洞然。眼有重瞳。臥必合掌。坐必向西。少長見像即禮。逢僧必敬。年十八歲。投湘州果愿寺。法緒出家。誦法華經。兼通律藏。性樂禪悅。詣光州大蘇山。禮慧思禪師。思一見曰。昔日靈山同聽法華。宿緣所追。今復來矣。即示以普賢
道場。為說四安樂行。顗乃於此山。修法華三昧。始經三夕。誦至藥王品。是真精進。是名真法供養如來。身心豁然。寂然入定。照了法華。達諸法相。陳光大元年。初至金陵。居瓦官寺。創宏禪法。太建七年。往臨海天臺山。結庵于北峰。居焉。未幾。奉詔入金陵。陳亡。去之廬山。又周遊荊揚間。隋開皇十四年。歸天臺。前後造寺三十六所。佛像八十萬軀。親度僧一萬四千人。贖魚[竺-二+(一/(尸@邑))]溪梁六十餘所。作放生池。表聞于朝。嚴禁采捕。龍天致敬。道俗向化。法教於斯大盛。晉王廣。從受菩薩戒。奉以名曰智者。嘗作凈土十疑論。觀經疏等。顗化緣既畢。往剡東石城寺。謂弟子曰。吾當卒於此矣。命施床東壁。面向西方。專稱阿彌陀佛。觀音。及般若名。又令多然香火。唱無量壽佛經。及觀經題竟。弟子請云。未審大師證入何位。沒此何生。顗曰。吾不領眾。必凈六根。損己利人。但證五品。吾諸師友。今從觀音。勢至。皆來迎我。言訖端坐。如入三昧。年六十七。開皇十七年。十一月二十四日也。
○法智者。名知禮。字約言。明州金氏子。其父母禱佛求嗣。夢神僧𢹂一童子。𢌿之曰。此佛子羅睺羅也。未幾。生禮。七歲喪母。號哭不絕。白父求出家。遂往太平興國寺。依洪選
【現代漢語翻譯】 現代漢語譯本 道場。在這裡宣講四安樂行。智顗（佛教僧侶）就在這座山裡修習法華三昧。剛過了三個晚上，誦讀到《藥王品》時，達到了『是真精進，是名真法供養如來』的境界。身心豁然開朗，寂靜地進入禪定，照見了《法華經》的真諦，通達了諸法的實相。陳光大元年，智顗初次來到金陵（今南京），住在瓦官寺，開始弘揚禪法。太建七年，前往臨海天臺山，在北峰結廬而居。不久，奉詔進入金陵。陳朝滅亡后，他離開了金陵前往廬山，又在荊州、揚州一帶遊歷。隋開皇十四年，返回天臺山。前後建造寺廟三十六所，佛像八十萬尊，親自度化的僧人有一萬四千人。贖回魚溪的魚梁六十多處，建造放生池，上表朝廷，嚴禁捕撈，龍天護法都表示敬意，道俗百姓都歸心向化，佛法教義因此得以大大興盛。晉王楊廣（隋煬帝）跟隨他受菩薩戒，尊稱他為『智者』。他曾經撰寫《凈土十疑論》、《觀經疏》等著作。智顗的教化因緣已經圓滿，前往剡縣東面的石城寺，對弟子們說：『我將要在這裡圓寂了。』於是命人將床安放在東墻邊，面向西方，專心稱念阿彌陀佛、觀音菩薩以及般若（智慧）的名號。又讓人多點燃香火，唱誦《無量壽佛經》以及《觀經》的題目。弟子們請教說：『不知大師證入了什麼果位，往生到哪裡？』智顗說：『我沒有領導大眾，必定能夠清凈六根。雖然損己利人，但只證得了五品位。我的各位師友，現在跟隨著觀音菩薩、勢至菩薩，都來迎接我了。』說完就端坐而逝，如同進入禪定一般。享年六十七歲，在開皇十七年十一月二十四日。 法智智者，名知禮，字約言。是明州金氏的兒子。他的父母向佛祈禱求子，夢見一位神僧帶著一個童子，告訴他們說：『這是佛子羅睺羅（佛陀的兒子）啊。』不久，就生下了知禮。七歲時母親去世，他號哭不止，向父親請求出家。於是前往太平興國寺，依止洪選（僧人）。
【English Translation】 English version Daocheng (Bodhimanda). Here, he expounded the Four Peaceful Practices. Zhiyi (Buddhist monk) cultivated the Lotus Samadhi on this mountain. After just three nights, while reciting the 'Medicine King' chapter, he reached the state of 'This is true diligence, this is called true Dharma offering to the Tathagata.' His body and mind became clear, and he entered samadhi (meditative state) in stillness, illuminating the true meaning of the Lotus Sutra and understanding the true nature of all dharmas. In the first year of the Guangda era of the Chen dynasty, Zhiyi first came to Jinling (present-day Nanjing), resided in Waguan Temple, and began to promote Chan (Zen) Buddhism. In the seventh year of the Taijian era, he went to Mount Tiantai in Linhai, built a hermitage on the North Peak, and resided there. Soon after, he was summoned to Jinling by imperial decree. After the fall of the Chen dynasty, he left Jinling and went to Mount Lu, and then traveled around Jingzhou and Yangzhou. In the fourteenth year of the Kaihuang era of the Sui dynasty, he returned to Mount Tiantai. He built thirty-six temples, created eight hundred thousand Buddha statues, and personally ordained fourteen thousand monks. He redeemed more than sixty fish weirs in Yuxi Creek, built release ponds, and submitted a memorial to the court, strictly prohibiting fishing. Dragons and deities paid their respects, and both Daoists and laypeople turned to him for guidance. The Dharma teachings flourished greatly as a result. Prince Guang of Jin (Emperor Yang of Sui) received the Bodhisattva precepts from him and honored him with the name 'Zhi Zhe' (Wise One). He once wrote the 'Ten Doubts about Pure Land' and the 'Commentary on the Visualization Sutra.' Zhiyi's karmic connections for teaching were complete, and he went to Shicheng Temple in eastern Shan County, saying to his disciples, 'I will pass away here.' He ordered that his bed be placed against the east wall, facing west, and single-mindedly recited the names of Amitabha Buddha, Avalokiteshvara (Guanyin) Bodhisattva, and Prajna (wisdom). He also ordered that incense and candles be lit abundantly, and that the 'Infinite Life Sutra' and the title of the 'Visualization Sutra' be chanted. His disciples asked, 'We do not know what level the master has attained, and where will you be reborn?' Zhiyi said, 'I have not led the masses, and I will surely purify the six senses. Although I have harmed myself to benefit others, I have only attained the fifth grade. My teachers and friends are now following Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva, and they have all come to welcome me.' After saying this, he sat upright and passed away, as if entering samadhi. He was sixty-seven years old, on the twenty-fourth day of the eleventh month of the seventeenth year of the Kaihuang era. The Dharma Wisdom Zhi Zhe (Wise One), named Zhili, styled Yueyan, was the son of the Jin family of Mingzhou. His parents prayed to the Buddha for a son and dreamed of a divine monk carrying a child, telling them, 'This is the Buddha's son Rahula (Buddha's son).' Soon after, Zhili was born. When he was seven years old, his mother passed away, and he cried incessantly, begging his father to allow him to leave home. So he went to Taiping Xingguo Temple and relied on Hongxuan (monk).
師得度。稍長。依寶云寺。義通法師。學教觀。圓頓之旨。一受即了。淳化中。通既歸寂。受請主乾符寺。尋徙保恩院。敷揚教觀。學徒踵至。明州旱。禮與慈雲式公。修光明懺。約三日不雨。當自焚一手。如期。果大雨。大中祥符三年。重建保恩。賜名。曰延慶。六年。建唸佛施戒會。親為疏文。以勸唸佛。結萬人以為一社。心心繫念。日日要期。每歲仲春。同集一處。同修供養。同聽法音。會彼萬心。以為一志。俾成凈業。誓取往生。自此二月望日。每歲舉會以為常。嘗集十僧。修法華懺三年。期以懺畢焚身。供養妙經。求生凈土。后為眾沮不果。復集十僧。修大悲懺三年。然三指供佛。天禧四年。駙馬李遵勖。奏禮高行。賜號法智大師。敕令住世演教。禮以從上諸祖。闡揚凈土。多談事相。罕示觀門。暫被時機。未窮圓頓。因取天臺觀無量壽經疏。研極理奧。曲暢元風。成妙宗鈔。數萬余言。其餘撰述。多指歸凈土。妙宗最切。時方詔天下立放生池。禮歲遇佛生日。結放生會。集眾作法。天聖六年。正月元日。將示寂。建光明懺七日。至五日。結跏趺坐。召大眾說法畢。驟稱阿彌陀佛數百聲。奄然而逝。年六十九。露龕二七日。爪發加長。阇維時。舌根不壞。若蓮花然。上能歸所歸竟。下能請所請。我今皈命禮
【現代漢語翻譯】 他（指法智大師）獲得了度牒。長大后，依止寶云寺的義通法師學習天臺宗的教觀，尤其是圓頓止觀的宗旨，一聽就完全領悟。淳化年間，義通法師圓寂后，他應邀住持乾符寺，不久又遷到保恩院，弘揚教觀，前來學習的人絡繹不絕。明州發生旱災，他與慈雲式的和尚一起，修持光明懺法，約定三天內不下雨，就自焚一隻手。如期，果然下起了大雨。大中祥符三年，重建保恩院，皇帝賜名為延慶院。六年，他發起唸佛施戒會，親自撰寫疏文，勸人唸佛，聚集一萬人組成一個社團，大家一心一意地繫念阿彌陀佛，每天都有固定的時間。每年仲春時節，大家聚集在一起，共同修習供養，共同聽聞佛法，彙集萬人的心念，成為一個共同的志向，以此成就凈業，發誓往生西方極樂世界。從此，每年二月十五日，都舉行法會，成為慣例。他曾經召集十位僧人，修持《法華懺》三年，希望在懺法結束時焚身，供養《妙法蓮華經》，求生凈土，後來被眾人勸阻沒有成功。他又召集十位僧人，修持《大悲懺》三年，並燃三指供佛。天禧四年，駙馬李遵勖上奏他的高尚品行，皇帝賜號『法智大師』，敕令他留在世間弘揚佛法。法智大師認為，以往的祖師大德，闡揚凈土法門，大多談論事相，很少開示觀想的方法，只能暫時適應時機，未能窮盡圓頓止觀的奧妙。因此，他取用天臺宗的《觀無量壽經疏》，深入研究其中的精深義理，詳盡地闡發圓頓止觀的精髓，寫成了《妙宗鈔》，有數萬字之多。他的其他著作，大多都指向凈土法門，而《妙宗鈔》最為精要。當時朝廷下詔在天下各地設立放生池，法智大師每年遇到佛誕日，都舉辦放生法會，聚集眾人一起做法。天聖六年，正月一日，他將要示寂，舉行光明懺法七天，到第五天，他結跏趺坐，召集大眾說法完畢，然後高聲唸誦阿彌陀佛數百聲，安詳地去世了，享年六十九歲。他的遺體在露天放置十四天，指甲和頭髮都長長了。火化時，舌根沒有燒壞，像蓮花一樣。他上能迴歸到最終的歸宿，下能感應所祈求的事物。我現在皈依頂禮。
【English Translation】 He (referring to Master Fazhi) obtained his ordination certificate. Growing up, he relied on Dharma Master Yitong at Baoyun Temple to study the Tiantai teachings, especially the principles of perfect and sudden cessation and contemplation (yuan dun zhi guan), understanding them completely upon hearing them once. During the Chunhua era, after Dharma Master Yitong passed away, he was invited to preside over Qianfu Temple, and soon after moved to Bao'en Monastery, propagating the teachings of cessation and contemplation. Students came in droves. During a drought in Mingzhou, he and Monk Ciyun Shi together performed the Bright Light Repentance (Guangming Chan), vowing to burn off one hand if it did not rain within three days. As scheduled, it indeed rained heavily. In the third year of the Dazhong Xiangfu era, Bao'en Monastery was rebuilt, and the emperor bestowed the name Yanqing Monastery. In the sixth year, he established the Mindfulness of Buddha and Precepts Observance Assembly, personally composing a memorial to encourage mindfulness of Buddha, gathering ten thousand people into a community, with everyone single-mindedly focusing on mindfulness of Amitabha Buddha, with fixed times every day. Every year in mid-spring, everyone gathered together, jointly practicing offerings, jointly listening to the Dharma, uniting the minds of ten thousand people into one common aspiration, thereby accomplishing pure karma, vowing to be reborn in the Western Pure Land. From then on, every year on the fifteenth day of the second month, assemblies were held regularly. He once gathered ten monks to practice the Lotus Sutra Repentance (Fahua Chan) for three years, hoping to burn his body as an offering to the Wonderful Dharma Lotus Flower Sutra (Miaofa Lianhua Jing) upon completion of the repentance, seeking rebirth in the Pure Land, but was later dissuaded by the crowd and did not succeed. He then gathered ten monks to practice the Great Compassion Repentance (Dabei Chan) for three years, and burned three fingers as an offering to the Buddha. In the fourth year of the Tianxi era, Imperial Son-in-Law Li Zunxu reported his noble conduct, and the emperor bestowed the title 'Master Fazhi' (Dharma Wisdom Master), ordering him to remain in the world to propagate the Dharma. Master Fazhi believed that the previous patriarchs and virtuous masters, in propagating the Pure Land Dharma, mostly talked about phenomena (shi xiang), rarely revealing the methods of contemplation (guan men), only temporarily adapting to the times, and not fully exploring the mysteries of perfect and sudden cessation and contemplation. Therefore, he took the Tiantai school's Commentary on the Sutra of Contemplation on Immeasurable Life (Guan Wuliangshou Jing Shu), deeply researched its profound meanings, and thoroughly expounded the essence of perfect and sudden cessation and contemplation, writing the Miaozong Chao (Notes on the Wondrous Sect), which was tens of thousands of words long. His other writings mostly pointed to the Pure Land Dharma, with the Miaozong Chao being the most essential. At that time, the imperial court issued an edict to establish release ponds throughout the country. Master Fazhi held release ceremonies every year on the Buddha's birthday, gathering everyone to perform the rituals together. In the sixth year of the Tiansheng era, on the first day of the first month, he was about to pass away, holding the Bright Light Repentance for seven days. On the fifth day, he sat in full lotus posture, summoned the assembly to finish speaking the Dharma, and then loudly recited Amitabha Buddha hundreds of times, passing away peacefully at the age of sixty-nine. His body was placed in the open air for fourteen days, and his nails and hair grew longer. During cremation, his tongue root did not burn, resembling a lotus flower. Above, he was able to return to the ultimate destination; below, he was able to respond to what was requested. I now take refuge and prostrate in reverence.
三寶者。能請也。求乞冥加發神識。所請也。能請具四感。所請具四應。感應四句。釋在後文。此中感為顯感。冥加。乃法身冥應也。發神識者。求乞三寶加其智慧也。皈命請加竟。
○二造論成益。
敬采經論秘密旨 闡明凈土生無生 普使將來悟此門 斷疑生信階不退
上二句。明造論。下二句。乃成益也。秘密旨者。三德密藏之旨。三德者。法身。般若。解脫。名為三。皆具常樂我凈。名為德。此三不縱橫。不併別。不可思議。故曰秘密。涅槃云。安置諸子秘密藏中。我亦不久自住其中。故知自他初心。無不皆修。自他後心。無不皆入。即下文一念心性圓三諦理。以圓三觀而證入。所謂常寂光土也。闡明者。發明也。凈土生無生者。謂因緣所生法。全體即中道無生也。普使將來悟此門。斷疑生信階不退者。疑雖無量。大略有三。一者邪疑。但信緣影之虛妄。不信佛土之唯心。二者偏疑。但信偏空之真。不知妙有之俗。三者漸疑。但信修德之漸。不知性德之橫。今悟此門。則斷邪疑生正信。斷偏疑生圓信。斷漸疑生頓信。不退有三。一位不退。入聖流不墮凡地。二行不退。恒度生不墮二乘地。三念不退。心心流入薩婆若海。今入此門。唸唸中圓斷三疑。圓生三信。圓證三不退也。第二請加
【現代漢語翻譯】 現代漢語譯本： 『三寶』（Buddha, Dharma, Sangha）是指能祈請的對象。『求乞冥加發神識』是指所祈請的內容，即祈求三寶在冥冥之中給予加持，開啟智慧。『能請具四感，所請具四應』，『感應四句』的解釋在後面的文章中。這裡所說的『感』是顯感，『冥加』則是法身的冥應。『發神識者』，是祈求三寶加持智慧的意思。皈依祈請加持完畢。
○二 造論成益
『敬采經論秘密旨，闡明凈土生無生，普使將來悟此門，斷疑生信階不退。』
上面兩句說明造論的目的，下面兩句說明所成就的利益。『秘密旨』是指三德密藏的宗旨。『三德』是指法身、般若、解脫，合稱為三，都具備常、樂、我、凈的功德，合稱為德。這三者不縱橫交錯，不併列分離，不可思議，所以稱為『秘密』。《涅槃經》說：『安置諸子秘密藏中，我亦不久自住其中。』由此可知，無論是自還是他，最初發心時，無不修習；無論是自還是他，最終都會進入這個境界，也就是下文所說的一念心性圓滿三諦之理，以圓滿的三觀而證入，也就是常寂光土。『闡明』是闡述明白的意思。『凈土生無生』是指因緣所生的法，其全體就是中道無生。『普使將來悟此門，斷疑生信階不退』，疑惑雖然無量無邊，但大致有三種：一是邪疑，只相信緣影的虛妄，不相信佛土的唯心；二是偏疑，只相信偏空的真諦，不知道妙有的俗諦；三是漸疑，只相信修德的漸進，不知道性德的橫遍。現在如果領悟了這個法門，就能斷除邪疑，生起正信；斷除偏疑，生起圓信；斷除漸疑，生起頓信。『不退』有三種：一是位不退，進入聖人的行列，不墮落到凡夫的地位；二是行不退，恒常地度化眾生，不墮落到二乘的地位；三是念不退，心念唸唸流入薩婆若海。現在進入這個法門，唸唸之中圓滿斷除三種疑惑，圓滿生起三種信心，圓滿證得三種不退。第二是祈請加持。
【English Translation】 English version: 'The Three Jewels' (Buddha, Dharma, Sangha) refer to the objects that can be requested. 'Seeking hidden blessings to awaken spiritual consciousness' refers to the content of the request, which is to pray for the Three Jewels to bestow blessings in the unseen, and to open wisdom. 'The one who requests possesses four kinds of 'sensing', and the one who is requested possesses four kinds of 'responding'.' The explanation of the 'four sentences of sensing and responding' is in the following text. The 'sensing' mentioned here is the manifest sensing, and 'hidden blessings' is the hidden response of the Dharmakaya. 'Awakening spiritual consciousness' means praying for the Three Jewels to bless wisdom. The refuge and request for blessings are completed.
○2 Creating the Treatise and Achieving Benefits
'Respectfully adopting the secret principles of the sutras and treatises, clearly explaining the non-arising within the Pure Land, universally enabling future generations to awaken to this gate, cutting off doubts and generating faith, ascending to the stage of non-retrogression.'
The above two sentences explain the purpose of creating the treatise, and the following two sentences explain the benefits achieved. 'Secret principles' refers to the essence of the secret treasury of the Three Virtues. 'Three Virtues' refers to Dharmakaya, Prajna, and Liberation, collectively called the Three, all possessing the merits of permanence, bliss, self, and purity, collectively called Virtue. These three are neither intertwined, nor juxtaposed, nor separate, and are inconceivable, hence called 'secret'. The Nirvana Sutra says: 'Placing all children in the secret treasury, I will also soon dwell within it myself.' From this, it can be known that whether it is oneself or others, at the initial aspiration, all practice; whether it is oneself or others, all will eventually enter this state, which is the principle of the perfect Three Truths of the one thought-moment mind-nature mentioned below, entering through the perfect Three Contemplations, which is the Land of Eternal Tranquil Light. 'Clearly explaining' means to elucidate clearly. 'Non-arising within the Pure Land' means that the Dharma arising from conditions is entirely the Middle Way of non-arising. 'Universally enabling future generations to awaken to this gate, cutting off doubts and generating faith, ascending to the stage of non-retrogression,' although doubts are immeasurable, there are roughly three types: first, wrong doubt, only believing in the illusion of conditioned appearances, not believing in the mind-only nature of the Buddha-land; second, biased doubt, only believing in the truth of biased emptiness, not knowing the wonderful existence of conventional truth; third, gradual doubt, only believing in the gradual progress of cultivation, not knowing the horizontal pervasiveness of inherent virtue. Now, if one awakens to this Dharma gate, one can cut off wrong doubt and generate right faith; cut off biased doubt and generate perfect faith; cut off gradual doubt and generate sudden faith. There are three types of 'non-retrogression': first, non-retrogression in position, entering the stream of the saints and not falling into the position of ordinary beings; second, non-retrogression in practice, constantly liberating beings and not falling into the position of the two vehicles; third, non-retrogression in thought, with every thought flowing into the ocean of Sarvajna. Now, entering this Dharma gate, in every thought-moment, one perfectly cuts off the three doubts, perfectly generates the three faiths, and perfectly attains the three non-retrogressions. The second is requesting blessings.
述意竟。
○第三分門立論。于中又二。初分門。二立論○今初。
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。
徹祖曰。十門大旨。初明理具。二明事造。前二是總。后八為別。三四兩門。偏顯性德。五等諸門。偏顯修德。第九橫論。第十豎論。然于其間。第五一門為最要。以事理總別性修橫豎等義。舉不外此一念。以是全體法界故。是故學者。但能於此一門洞明。則前後諸門。盡在是矣。又此十科皆稱門者。門以能通為義。謂此十科。門門皆通故。下明立論。先明第一。
○初一真法界門。又二。初偈頌。二論文○今初。
一真法性中。具足十法界。依正本融通。生佛非殊致。
此科明理具者。謂眾生一念心性。本具三千實相。法華經云。唯佛與佛。乃能究盡諸法實相。何謂諸法實相。所謂諸法如是相。如是性等也。謂此心中。本具十法界。十界各具十界。共成百界。每界又具十如是。則成千如是。故曰百界千如也。又有假名一千。實法一千。依報一千。則成三千。此三千法。不離一念妄心。妄心既然。妄境亦爾。隨拈一香一華一塵一聲
【現代漢語翻譯】 現代漢語譯本： 述意竟。
○第三部分，分門別類地建立論點。其中又分為兩個部分：一是分門，二是立論。○現在開始第一部分。
將要造作此論，設立十個門：一、一真法界門（Eka-satya-dharmadhatu-dvara，指絕對真實的宇宙本體之門）；二、身土緣起門（Kaya-bhumi-pratityasamutpada-dvara，指身心與環境相互依存的起源之門）；三、心土相即門（Citta-bhumi-samapatti-dvara，指心與環境相互融合的門）；四、生佛不二門（Sattva-buddha-advaya-dvara，指眾生與佛沒有分別的門）；五、法界爲念門（Dharmadhatu-citta-dvara，指宇宙本體即是念頭的門）；六、境觀相吞門（Visaya-dhyana-paraspara-grasana-dvara，指境界與觀照相互融合的門）；七、三觀法爾門（Tri-laksana-svabhava-dvara，指三種觀照方式自然而然的門）；八、感應任運門（Pratyaya-anukula-anivrtti-dvara，指感應自然運作的門）；九、彼此恒一門（Paraspara-nitya-eka-dvara，指彼此恒常統一的門）；十、現未互在門（Vartamana-anagata-paraspara-avasthita-dvara，指現在與未來相互存在的門）。
徹悟祖師說：『這十個門的大旨是：首先闡明理體本具，其次闡明事相造作。前兩個門是總說，后八個門是別說。第三和第四兩個門，偏重於顯現性德（svabhava-guna，指本有的德行）；第五等門，偏重於顯現修德（bhavana-guna，指修習而得的德行）。第九個門是橫向論述，第十個門是縱向論述。然而，在這十個門中，第五個門最為重要，因為事理、總別、性修、橫豎等義，都離不開這一念。因為這一念是全體法界，所以學者只要能透徹明白這一個門，那麼前後所有的門，都包含在其中了。』又，這十個科目都稱為『門』，『門』以能夠通達為意義，意思是說這十個科目，門門都能通達。下面闡明立論，先闡明第一個門。
○第一、一真法界門。又分為兩個部分：一是偈頌，二是論文。○現在開始第一部分。
一真法性中，具足十法界（dasa-dhatu）。依正本融通，生佛非殊致。
這一科闡明理體本具，意思是說眾生一念心性，本來就具足三千實相（tri-sahasra-satya-laksana）。《法華經》（Saddharma Pundarika Sutra）說：『只有佛與佛，才能究竟明白諸法的實相。』什麼是諸法的實相呢？就是諸法如是相、如是性等等。意思是說，這心中，本來就具足十法界，十界各自具足十界，共同構成百界。每一界又具足十如是，就構成千如是。所以說百界千如。又有假名一千，實法一千，依報一千，就構成三千。這三千法，不離一念妄心。妄心既然如此，妄境也是如此。隨便拿起一香、一花、一塵、一聲
【English Translation】 English version: The meaning is completely stated.
○ The third section establishes arguments by categories. Within this, there are two parts: first, categorizing; second, establishing arguments. ○ Now, the first part begins.
This treatise will be created by establishing ten gates: 1. The Gate of the One True Dharmadhatu (Eka-satya-dharmadhatu-dvara, the gate of the absolutely true essence of the universe); 2. The Gate of the Origination of Body and Land (Kaya-bhumi-pratityasamutpada-dvara, the gate of the interdependent origination of body, mind, and environment); 3. The Gate of the Interpenetration of Mind and Land (Citta-bhumi-samapatti-dvara, the gate of the mutual fusion of mind and environment); 4. The Gate of the Non-Duality of Sentient Beings and Buddhas (Sattva-buddha-advaya-dvara, the gate of the non-distinction between sentient beings and Buddhas); 5. The Gate of the Dharmadhatu as a Thought (Dharmadhatu-citta-dvara, the gate of the universe as a thought); 6. The Gate of the Mutual Devouring of Object and Contemplation (Visaya-dhyana-paraspara-grasana-dvara, the gate of the mutual absorption of realm and contemplation); 7. The Gate of the Three Contemplations as the Nature of Reality (Tri-laksana-svabhava-dvara, the gate of the three contemplations as the natural state); 8. The Gate of Spontaneous Response (Pratyaya-anukula-anivrtti-dvara, the gate of natural and unimpeded response); 9. The Gate of Constant Oneness (Paraspara-nitya-eka-dvara, the gate of constant unity); 10. The Gate of Mutual Existence of Present and Future (Vartamana-anagata-paraspara-avasthita-dvara, the gate of the mutual existence of present and future).
The Venerable Master Chewu said: 'The main points of these ten gates are: first, to clarify the inherent principle; second, to clarify the creation of phenomena. The first two gates are general, and the latter eight are specific. The third and fourth gates particularly reveal the virtue of inherent nature (svabhava-guna, the inherent virtues); the fifth and subsequent gates particularly reveal the virtue of cultivation (bhavana-guna, the virtues acquired through practice). The ninth gate discusses horizontally, and the tenth gate discusses vertically. However, among these, the fifth gate is the most important, because the meanings of principle and phenomena, general and specific, inherent nature and cultivation, horizontal and vertical, are all inseparable from this one thought. Because this one thought is the entire Dharmadhatu, if a student can thoroughly understand this one gate, then all the preceding and following gates are contained within it.' Furthermore, these ten categories are all called 'gates' because 'gate' signifies the ability to connect, meaning that each of these ten categories can connect. The establishment of the arguments will be explained below, starting with the first gate.
○ The first gate: The Gate of the One True Dharmadhatu. It is divided into two parts: first, the verse; second, the treatise. ○ Now, the first part begins.
Within the One True Dharmadhatu, the ten Dharmadhatus (dasa-dhatu) are fully present. The dependent and the proper are originally interconnected; sentient beings and Buddhas are not essentially different.
This section clarifies the inherent principle, meaning that the one thought of sentient beings inherently possesses the three thousand aspects of reality (tri-sahasra-satya-laksana). The Lotus Sutra (Saddharma Pundarika Sutra) says: 'Only Buddhas together can fully understand the true aspect of all dharmas.' What is the true aspect of all dharmas? It is the suchness of dharmas, such as their appearance, nature, and so on. This means that within this mind, the ten Dharmadhatus are inherently present. Each of the ten realms possesses ten realms, forming a hundred realms. Each realm also possesses ten suchnesses, forming a thousand suchnesses. Therefore, it is said to be a hundred realms and a thousand suchnesses. There are also a thousand provisional names, a thousand real dharmas, and a thousand dependent retributions, forming three thousand. These three thousand dharmas are inseparable from one deluded thought. Since the deluded mind is like this, so is the deluded realm. Pick up any incense, flower, dust, or sound
。皆即三千實相。是故依正融通。生佛非殊也。
○二論文分二。初立義。二防難。初又三。初總標。二別釋。三結成○今初。
論曰。一真法界。即眾生本有心性。此之心性。具無量德。受無量名。
若約性德。隨拈一法。皆即法界。皆具無量德。受無量名。今言眾生心性者。乃觀心釋。謂心佛眾生。三無差別。若約佛法釋。初機之人。則疑太高。若約眾生法。又疑太廣。故但就現前一念第六意識釋。近而復要也。眾生者。謂五陰四大和合。假曰眾生。本有者。本來非無。強名曰有也。心性者。寂而常照。強名曰心。照而常寂。強名曰性。德者。實有功能。名者。隨功立號也。總標竟。
○二別釋二。初徴釋具德。二徴釋受名。初又四。初分別三德。二融會三德。三會同三諦。四引經證明。初又二。初總標。二別明○今初。
云何具無量德。舉要言之。謂性體。性量。性具。
○二別明又三。初明性體。二明性量。三明性具○今初。
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。常住不壞。
離四絕百。正顯體。體性下四句。明具德。四句者。謂有句。無句。亦有亦無句。非有非無句。百非。謂上四句。各具四句。四四成十六句。約
【現代漢語翻譯】 皆是三千實相的體現。因此，依報和正報相互融合，眾生與佛沒有本質上的區別。
○二、論文分為兩個部分。首先是確立義理，其次是防止疑問。首先確立義理，又分為三個部分：首先是總標，其次是分別解釋，最後是總結完成。○現在開始第一個部分。
論中說：『一真法界』，就是眾生本來具有的心性。這個心性，具備無量的功德，承受無量的名稱。
如果從心性的功德來說，隨便拈出一個法，都是法界的體現，都具備無量的功德，承受無量的名稱。現在說眾生心性，是按照觀心的角度來解釋，認為心、佛、眾生，三者沒有差別。如果按照佛法的角度來解釋，初學的人會覺得太高深。如果按照眾生法的角度來解釋，又會覺得太廣泛。所以只就當前一念的第六意識來解釋，既貼近又重要。眾生，是指五陰、四大和合，假名為眾生。本有，是指本來就不是沒有，勉強稱之為有。心性，寂靜而常照，勉強稱之為心；照而常寂靜，勉強稱之為性。德，是指真實具有的功能；名，是指隨著功能而建立的稱號。總標部分結束。
○二、分別解釋分為兩個部分：首先是闡釋具備功德，其次是闡釋承受名稱。首先闡釋具備功德，又分為四個部分：首先是分別三德，其次是融合三德，再次是會同三諦，最後是引用經典證明。首先分別三德，又分為兩個部分：首先是總標，其次是分別闡明。○現在開始第一個部分。
什麼是具備無量的功德？概括來說，就是性體（xìng tǐ，essence of nature），性量（xìng liàng，capacity of nature），性具（xìng jù，endowment of nature）。
○二、分別闡明又分為三個部分：首先是闡明性體，其次是闡明性量，再次是闡明性具。○現在開始第一個部分。
什麼是性體？就是這個心性，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。
遠離四句，超越百非，正是爲了彰顯性體。體性以下的四句，是爲了說明具備功德。四句，是指有句、無句、亦有亦無句、非有非無句。百非，是指以上四句，每一句又各自具有四句，四四相乘成為十六句。再約
【English Translation】 All are manifestations of the Three Thousand Real Aspects. Therefore, the circumstantial and the principal are interpenetrating, and sentient beings and Buddhas are not essentially different.
○II. The treatise is divided into two parts: first, establishing the meaning; second, preventing objections. The first is further divided into three parts: first, a general statement; second, separate explanations; and third, a conclusion. ○Now begins the first part.
The treatise states: 'The One True Dharma Realm' (yī zhēn fǎ jiè), is the inherent mind-nature of all sentient beings. This mind-nature possesses limitless virtues and receives limitless names.
If speaking from the perspective of the virtues of the nature, picking up any single dharma is a manifestation of the Dharma Realm, possessing limitless virtues and receiving limitless names. Now, speaking of the mind-nature of sentient beings, it is explained from the perspective of contemplating the mind, considering that the mind, Buddha, and sentient beings are not different. If explained from the perspective of the Buddha Dharma, beginners might find it too profound. If explained from the perspective of the dharma of sentient beings, it might seem too broad. Therefore, it is explained only in terms of the present moment's sixth consciousness, which is both close and essential. 'Sentient beings' (zhòng shēng) refers to the aggregation of the five skandhas (wǔ yīn) and the four great elements (sì dà), provisionally called sentient beings. 'Inherent' (běn yǒu) means that it was never non-existent,勉強called 'existent'. 'Mind-nature' (xīn xìng) means that it is still and constantly illuminating,勉強called 'mind'; illuminating and constantly still,勉強called 'nature'. 'Virtue' (dé) refers to actual functions; 'name' (míng) refers to titles established according to functions. The general statement concludes.
○II. Separate explanations are divided into two parts: first, explaining possessing virtues; second, explaining receiving names. The first, explaining possessing virtues, is further divided into four parts: first, distinguishing the three virtues; second, integrating the three virtues; third, unifying the three truths; and fourth, citing sutras for proof. The first, distinguishing the three virtues, is further divided into two parts: first, a general statement; second, separate explanations. ○Now begins the first part.
What is possessing limitless virtues? To put it briefly, it refers to the Essence of Nature (性體, xìng tǐ), the Capacity of Nature (性量, xìng liàng), and the Endowment of Nature (性具, xìng jù).
○II. Separate explanations are further divided into three parts: first, explaining the Essence of Nature; second, explaining the Capacity of Nature; and third, explaining the Endowment of Nature. ○Now begins the first part.
What is the Essence of Nature? It is this mind-nature that is apart from the four phrases and beyond the hundred negations. Its essence is firm and solid, pure and undefiled, neither arising nor ceasing, constant and indestructible.
Being apart from the four phrases and beyond the hundred negations is precisely to reveal the Essence. The four phrases below, starting with 'essence', are to clarify possessing virtues. The four phrases refer to the phrase of existence, the phrase of non-existence, the phrase of both existence and non-existence, and the phrase of neither existence nor non-existence. The hundred negations refer to the above four phrases, each possessing four phrases, four times four becoming sixteen phrases. Further, regarding
三世。則成四十八句。已起四十八。未起四十八。則成九十六句。加根本四句。共為百句也。而言離絕者。謂此性體。本離言說相。離名字相。離心緣相。法華云。是法非思量分別之所能解。謂一落思量分別。則不出四句。若執四句。則成外道四句邪見。故般若云。般若如大火聚。四邊不可觸。觸著便燒。然亦不可定離。墮絕言見。若能融會之。則般若如清涼池。四門皆堪入道。而成圓教四門。故起信論云。複次真實空者。從本已來。一切染法。不相應故。離一切法差別相故。無有虛妄分別心故。應知真如。非有相。非無相。非亦有亦無相。非非有非無相。非一相。非異相。非亦一亦異相。非非一非異相。略說。以一切眾生妄分別心不能觸。故立為空。據實道理。妄念非有。空性亦空。以所遮是無。能遮亦無故。下明具德。體性堅凝。我德也。我者。主宰義。能為主故。不被所破。故曰堅凝。顯心性乃十界萬法之主。清凈無染。凈德也。謂本性清凈。無五住之惑染。不生不滅。樂德也。謂本無分段變易二種生滅故。常住不壞。常德也。又四句。各具四德。明性體竟。
○二明性量。
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
【現代漢語翻譯】 現代漢語譯本 三世（過去、現在、未來）。則成為四十八句。已生起的四十八句，未生起的四十八句，總共九十六句。加上根本的四句，總共一百句啊。而說『離絕』，是指這個自性本體，本來就遠離言說之相，遠離名字之相，遠離心緣之相。《法華經》說：『這個法不是思量分別所能理解的。』意思是說，一旦落入思量分別，就逃不出四句。如果執著於四句，就成了外道的四句邪見。所以《般若經》說：『般若如大火聚，四邊不可觸碰，觸碰就會被燒傷。』然而也不可絕對地遠離，墮入斷滅的見解。如果能夠融會貫通，那麼般若就如清涼的池水，四面八方都可以進入悟道，成就圓教的四門。所以《起信論》說：『其次，真實的空，從根本上來說，一切染污之法，都不與之相應，遠離一切法的差別之相，沒有虛妄分別之心，應當知道真如，非有相，非無相，非亦有亦無相，非非有非無相，非一相，非異相，非亦一亦異相，非非一非異相。』簡略地說，因為一切眾生的虛妄分別心不能觸及它，所以立為空。根據真實的道理，妄念並非真實存在，空性本身也是空。因為所要遮止的是不存在的，能遮止的也不存在。下面說明具足功德。體性堅固凝定，這是我德（真我的功德）。我，是主宰的意思，能夠作為主宰。不被外物所破，所以說是堅凝。顯示心性是十法界萬法的主宰。清凈沒有染污，這是凈德（清凈的功德）。指本性清凈，沒有五住地的迷惑染污。不生不滅，這是樂德（安樂的功德）。指本來就沒有分段生死和變易生死這兩種生滅，所以常住不壞。常德（永恒的功德）。又，四句，每一句都具備四德。以上說明了性體。 ○二 明性量。 什麼是性量？指這個心性，豎向上窮盡過去、現在、未來三際（時間的界限），橫向上遍及十方（空間的界限）。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
【English Translation】 English version The three times (past, present, and future). Then it becomes forty-eight sentences. The forty-eight that have arisen, and the forty-eight that have not arisen, make a total of ninety-six sentences. Adding the four fundamental sentences, it totals one hundred sentences. The term 'severance' refers to the essence of this nature, which is inherently apart from the characteristic of speech, apart from the characteristic of names, and apart from the characteristic of mental conditions. The Lotus Sutra says: 'This Dharma is not something that can be understood by thought or discrimination.' This means that once it falls into thought or discrimination, it cannot escape the four sentences. If one clings to the four sentences, it becomes the heretical view of the four sentences of the non-Buddhists. Therefore, the Prajna Sutra says: 'Prajna is like a great heap of fire; the four sides cannot be touched. If touched, one will be burned.' However, it should not be absolutely avoided, falling into the view of annihilation. If one can integrate them, then Prajna is like a cool and clear pond, and all four gates can be entered to attain enlightenment, achieving the four gates of the perfect teaching. Therefore, the Awakening of Faith says: 'Furthermore, true emptiness, from the beginning, is not in accordance with all defiled dharmas, is apart from the characteristics of all dharmas' differences, and has no false discriminating mind. It should be known that Suchness is neither having characteristics, nor not having characteristics, nor both having and not having characteristics, nor neither having nor not having characteristics, nor one characteristic, nor different characteristics, nor both one and different characteristics, nor neither one nor different characteristics.' Briefly speaking, because the false discriminating mind of all sentient beings cannot touch it, it is established as emptiness. According to the true principle, false thoughts are not real, and the nature of emptiness is also empty. Because what is to be negated is non-existent, and what can negate is also non-existent. The following explains possessing virtues. The essence of the substance is firm and solid, which is the virtue of 'I' (the virtue of the true self). 'I' means sovereignty, being able to be the master. It cannot be broken by external things, so it is called firm and solid. It shows that the nature of mind is the master of the ten realms and all dharmas. Pure and without defilement, this is the virtue of purity. It refers to the inherent purity, without the defilement of the five dwellings of delusion. Neither arising nor ceasing, this is the virtue of bliss. It refers to the fact that there is originally no birth and death of the two kinds of sectional transmigration and variable transmigration, so it is permanent and indestructible. The virtue of permanence. Moreover, each of the four sentences possesses four virtues. The above explains the nature of the substance. ○ Two, explaining the measure of the nature. What is the measure of the nature? It refers to this nature of mind, which vertically exhausts the three times (the limits of time) of the past, present, and future, and horizontally pervades the ten directions (the limits of space). The world has boundaries, but space has no boundaries. Space has boundaries, but the nature of mind has no boundaries. The present has boundaries, but the past and future have no boundaries. The past and future have boundaries.
。心性無邊。無盡無盡。無量無量。
三際者。過去現在未來為三世。過去亦具三。謂過去過去。過去現在。過去未來。現在亦具三。謂現在過去。現在現在。現在未來。未來亦具三。謂未來過去。未來現在。未來未來。加根本一世。則成十世。古德云。十世古今。始終不離於當念。故曰豎窮三際也。十方者。約正報則為十界。約依報則曰十方。據華嚴經。此世界海。有須彌山微塵數風輪所持。能持寶光牟尼香水海。此香水海。出大蓮華。名種種光明蕊香幢。此世界住在其中。此世界金剛輪圍山內。所有大地中。有十不可說佛剎微塵數香水海。此香水海中。各有大蓮華。一一蓮華。各有世界種。于中安住。一一世界種。各有二十重華藏世界。次第佈列。如此十不可說佛剎微塵數香水海雖多。不出一念心性之相分。故曰無邊剎海。自他不隔于毫端。故曰橫遍十方也。世界有邊等四句。釋橫遍義。謂上佛剎微塵數香水海中。重重世界雖多。總不出虛空外。故曰世界有邊。虛空無邊也。虛空有邊。心性無邊者。虛空有相。心性無相故。楞嚴經云。空生大覺中。如海一漚發。有漏微塵國。皆依空所生。漚滅空本無。況復諸三有。又曰。十方虛空。生汝心內。猶如片云。點太清里。故曰虛空有邊。心性無邊也。現在有邊等
【現代漢語翻譯】 現代漢語譯本 心性是無邊無際的，沒有窮盡，沒有限量。
所謂『三際』，是指過去、現在、未來這三個時段，也就是三世。過去包含過去、現在、未來三個階段，即過去之過去、過去之現在、過去之未來。現在也包含過去、現在、未來三個階段，即現在之過去、現在之現在、現在之未來。未來也包含過去、現在、未來三個階段，即未來之過去、未來之現在、未來之未來。加上根本的一世，就構成了十世。古德說：『十世古今，始終不離於當念。』所以說『豎窮三際』。
所謂『十方』，就正報（指眾生的身心）而言，指的是十界；就依報（指眾生所居住的環境）而言，指的是十方。根據《華嚴經》的描述，這個世界海，由須彌山微塵數（Sumeru-mountain dust-number，極多的數量單位）的風輪所支撐，能夠支撐寶光牟尼香水海。這個香水海中，涌出巨大的蓮花，名為種種光明蕊香幢。這個世界就安住在其中。這個世界在金剛輪圍山內，所有的大地中，有十不可說佛剎微塵數（ten unspeakable Buddha-land dust-number，無法用言語描述的極多數量單位）的香水海。這些香水海中，各自有巨大的蓮花，每一朵蓮花，各自有一個世界種，安住在其中。每一個世界種，各自有二十重華藏世界，次第排列。如此眾多的十不可說佛剎微塵數的香水海，都不離一念心性的相分。所以說『無邊剎海』，自身與他者之間沒有絲毫的間隔，所以說『橫遍十方』。
『世界有邊』等四句，解釋了『橫遍』的含義。意思是說，上面所說的佛剎微塵數的香水海中，重重疊疊的世界雖然眾多，總不出虛空之外，所以說『世界有邊，虛空無邊』。虛空有相，而心性無相，所以說『虛空有邊，心性無邊』。《楞嚴經》說：『空生大覺中，如海一漚發。有漏微塵國，皆依空所生。漚滅空本無，況復諸三有。』又說：『十方虛空，生汝心內，猶如片云，點太清里。』所以說『虛空有邊，心性無邊』。『現在有邊』等
【English Translation】 English version The nature of mind is boundless, endless, and immeasurable.
The 'three periods' refer to the past, present, and future, which are the three times. The past contains three stages: past-past, past-present, and past-future. The present also contains three stages: present-past, present-present, and present-future. The future also contains three stages: future-past, future-present, and future-future. Adding the fundamental one time, it forms the ten times. An ancient virtuous person said: 'The ten times, past and present, are always inseparable from the present moment.' Therefore, it is said 'vertically exhausts the three periods'.
The 'ten directions', in terms of the reward body (referring to the body and mind of sentient beings), refer to the ten realms; in terms of the dependent environment (referring to the environment in which sentient beings live), refer to the ten directions. According to the description in the Avatamsaka Sutra, this world-sea is supported by wind-wheels of Sumeru-mountain dust-number (Sumeru-mountain dust-number, an extremely large unit of quantity), which can support the Treasure Light Mani Fragrant Water Sea. In this fragrant water sea, huge lotuses emerge, named Various Light Stamen Fragrant Banners. This world dwells within them. This world is within the Vajra Wheel Enclosure Mountain, and in all the great lands, there are ten unspeakable Buddha-land dust-number (ten unspeakable Buddha-land dust-number, an extremely large quantity that cannot be described in words) of fragrant water seas. In these fragrant water seas, there are huge lotuses, each lotus having a world-seed dwelling within it. Each world-seed has twenty layers of Avatamsaka worlds, arranged in order. Although there are so many fragrant water seas of ten unspeakable Buddha-land dust-number, they do not go beyond the aspect-division of the one thought of mind-nature. Therefore, it is said 'boundless Buddha-lands and seas', and there is no separation between oneself and others at the tip of a hair, so it is said 'horizontally pervades the ten directions'.
The four sentences 'the world has boundaries' etc., explain the meaning of 'horizontal pervasion'. It means that although the overlapping worlds in the fragrant water seas of Buddha-land dust-number mentioned above are numerous, they do not go beyond the outside of empty space, so it is said 'the world has boundaries, empty space is boundless'. Empty space has form, while mind-nature has no form, so it is said 'empty space has boundaries, mind-nature is boundless'. The Surangama Sutra says: 'Emptiness arises within the Great Enlightenment, like a bubble arising in the ocean. Countries of defiled dust all arise dependent on emptiness. When the bubble disappears, emptiness is originally non-existent, how much more so the three existences.' It also says: 'The empty space of the ten directions arises within your mind, like a piece of cloud, a dot in the vastness.' Therefore, it is said 'empty space has boundaries, mind-nature is boundless'. 'The present has boundaries' etc.
四句。釋豎窮義。現在有邊者。過去未來。乃現在之邊際故。過未無邊者。過未無盡故。過未有邊。心性無邊者。經云。心生種種法生。心滅種種法滅。心生。乃過去邊際。心滅。乃未來邊際。故曰過未有邊。心性本無生滅。故曰無邊也。無盡無量者。總結也。上句結豎。下句結橫。無盡者。謂非有盡之無盡。乃離四句絕百非之無盡。無量亦然。明性量竟。
○三明性具又三。初明假名。二明正報。三明依報○今初。而言假名者。乃十法界。各各名字。謂此名字。依正報實法而立。謂佛名字。乃至地獄名字。對實法而言。故曰假名也。
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。
釋此假名又二。初略釋假名。二略明法界。謂此心性具十法界者。謂具假名。實法。依報。三千法也。梵云佛陀。此云覺者。謂自覺。覺他。覺滿。自覺異凡夫。覺他異二乘。覺滿異菩薩。佛則三覺圓。萬德備。故名覺者。梵云菩提薩埵。此云覺有情。約自行。則雖然覺悟。而情念未盡。故曰覺有情。約化他。則為覺悟有情眾生也。梵云辟支迦羅。此翻緣覺。而有二種。若出有佛世。修十二因緣。觀悟道。名緣覺
【現代漢語翻譯】 現代漢語譯本 四句。解釋豎窮的含義。『現在有邊』，是因為過去和未來是現在的邊際。『過去未來無邊』，是因為過去和未來沒有窮盡。『過去未來有邊，心性無邊』，經書上說：『心生種種法生，心滅種種法滅。』心生是過去的邊際，心滅是未來的邊際，所以說過去未來有邊。心性本來沒有生滅，所以說是無邊。『無盡無量』，是總結。上一句總結豎窮，下一句總結橫遍。『無盡』，是指並非有盡頭的無盡，而是離開四句、斷絕百非的無盡。『無量』也是這樣。以上說明了性量的含義。
○三、說明性具，又分三部分。首先說明假名，其次說明正報，再次說明依報。○現在開始說明假名。所謂『假名』，是指十法界各自的名字。這些名字是依據正報的實法而建立的。比如佛（Buddha）的名字，乃至地獄的名字，都是相對於實法而言的，所以說是假名。
什麼是性具？是指此心性具足十法界，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。
解釋這些假名又分為兩部分。首先簡略解釋假名，其次簡略說明法界。所謂此心性具足十法界，是指具足假名、實法、依報這三千法。梵語『佛陀』（Buddha），這裡翻譯為『覺者』，是指自覺、覺他、覺滿。自覺不同於凡夫，覺他不同於二乘，覺滿不同於菩薩。佛的三覺圓滿，萬德具備，所以名為覺者。梵語『菩提薩埵』（Bodhisattva），這裡翻譯為『覺有情』。從自身修行來說，雖然覺悟，但情念沒有斷盡，所以說是覺有情。從教化他人來說，就是覺悟有情眾生。梵語『辟支迦羅』（Pratyekabuddha），翻譯為緣覺，有兩種。如果生於有佛出世的時代，修十二因緣，觀察而悟道，稱為緣覺。
【English Translation】 English version Four sentences explaining the meaning of 'vertical exhaustion'. 'The present is bounded' because the past and future are the boundaries of the present. 'The past and future are unbounded' because the past and future are endless. 'The past and future are bounded, but the nature of mind is unbounded'. The scriptures say: 'When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease.' The arising of the mind is the boundary of the past, and the cessation of the mind is the boundary of the future, hence it is said that the past and future are bounded. The nature of mind originally has no arising or ceasing, hence it is said to be unbounded. 'Endless and immeasurable' is a summary. The previous sentence summarizes vertical exhaustion, and the following sentence summarizes horizontal pervasiveness. 'Endless' refers not to an endlessness that has an end, but to an endlessness that is apart from the four sentences and cuts off the hundred negations. 'Immeasurable' is also the same. The above explains the meaning of the measure of nature.
○3. Explaining the inherent nature is further divided into three parts. First, explaining provisional names; second, explaining the proper reward; and third, explaining the dependent reward. ○ Now, beginning with provisional names. 'Provisional names' refer to the respective names of the ten dharma realms. These names are established based on the real dharmas of the proper reward. For example, the name of Buddha (Buddha), and even the name of hell, are relative to the real dharmas, hence they are called provisional names.
What is inherent nature? It refers to the mind-nature possessing the ten dharma realms, namely the Buddha-dhatu (Buddha realm), Bodhisattva-dhatu (Bodhisattva realm), Pratyekabuddha-dhatu (Pratyekabuddha realm), Sravaka-dhatu (Sravaka realm), Deva-dhatu (Deva realm), Asura-dhatu (Asura realm), Manushya-dhatu (Human realm), Tiryagyoni-dhatu (Animal realm), Preta-dhatu (Hungry Ghost realm), and Naraka-dhatu (Hell realm). These are provisional names.
Explaining these provisional names is further divided into two parts. First, briefly explaining provisional names; second, briefly explaining the dharma realms. The statement that this mind-nature possesses the ten dharma realms means that it possesses the three thousand dharmas of provisional names, real dharmas, and dependent rewards. The Sanskrit word 'Buddha' (Buddha) is translated here as 'Awakened One', referring to self-awakening, awakening others, and complete awakening. Self-awakening is different from ordinary people, awakening others is different from the two vehicles, and complete awakening is different from Bodhisattvas. The Buddha's three awakenings are complete, and all virtues are possessed, hence the name 'Awakened One'. The Sanskrit word 'Bodhisattva' (Bodhisattva) is translated here as 'Sentient Being of Awakening'. From the perspective of self-cultivation, although awakened, emotional thoughts have not been exhausted, hence it is called 'Sentient Being of Awakening'. From the perspective of teaching others, it is to awaken sentient beings. The Sanskrit word 'Pratyekabuddha' (Pratyekabuddha) is translated as 'Independently Enlightened One', and there are two types. If born in an age when a Buddha appears in the world, cultivating the twelve links of dependent origination and observing to attain enlightenment, it is called an Independently Enlightened One.
。若出無佛世。無師自悟。則名獨覺。聲聞者。大乘則以佛道聲。令一切聞。故曰聲聞。小乘則聞佛四諦音聲而悟道。故曰聲聞。梵云提婆。此雲天。天者。天然。為常受天然之樂。故云天。此攝六慾。四禪。四空。梵云阿修羅。此云無端正。男醜女美。又翻非天。謂似天而非天也。而有天人鬼畜四類。梵云摩㝹舍喃。此云人。人者。忍也。謂能安忍違順也。此該四洲。梵云底栗車。此云畜生。此該水陸空三種。梵云閃多。此云鬼。謂有財。少財。無財等。梵雲泥犁耶。此云無有。謂無樂有苦。地獄。乃此方約義立名。謂地下之獄。故名地獄。此分大小寒熱等不同。此略釋假名。二釋法界有三義。謂十數是能依。法界是所依。能所合稱。故言十法界。又此十法界。各各因。各各果。不相混濫。故言十法界。又此十法。一一當體是法界。故言十法界。釋假名竟。
○二明正報。
復有正報。謂佛五陰。菩薩五陰。乃至地獄五陰。此是實法。
正報者。謂無明為因。業為緣。所感名色。即指此名色乃正感之報。故曰正報。言名色者。謂第八識投胎時。識心無相。但有其名。故曰名。父精母血。有質之法。故曰色。五陰者。開名色二法而為五。開名。為受想行識四陰。色。即色陰。陰者。陰蓋義。蓋覆法
【現代漢語翻譯】 現代漢語譯本：如果不在有佛出世的時代，沒有老師也能自己領悟，就稱為獨覺（Pratyekabuddha，獨自覺悟的人）。聲聞（Śrāvaka，通過聽聞佛法而證悟的人），大乘佛教用佛道的聲音，讓一切眾生聽聞，所以稱為聲聞。小乘佛教則通過聽聞佛陀宣講的四諦（catvāri-āryasatyāni，苦、集、滅、道）之音聲而悟道，所以稱為聲聞。梵語提婆（Deva），這裡翻譯為天。天，意味著天然，因為他們常常享受天然的快樂，所以稱為天。這裡包括六慾天、四禪天、四空天。梵語阿修羅（Asura），這裡翻譯為無端正，男子醜陋女子美麗。又翻譯為非天，意思是類似天但不是天。他們有天人、鬼、畜生四類。梵語摩㝹舍喃（Manushya），這裡翻譯為人。人，意味著忍耐，意思是能夠安忍違逆和順從。這裡包括四大洲的人。梵語底栗車（Tiryag-yoni），這裡翻譯為畜生。這裡包括水生、陸生、空生三種。梵語閃多（Preta），這裡翻譯為鬼，指有財鬼、少財鬼、無財鬼等。梵語泥犁耶（Naraka），這裡翻譯為無有，意思是無樂唯苦。地獄，是這方土地根據意義建立的名稱，指地下的監獄，所以名為地獄。這裡分為大小寒熱等不同的地獄。以上簡略解釋了假名。 二、解釋法界有三重含義。一是十數是能依，法界是所依，能依和所依合在一起稱作十法界。二是這十法界，各有各的因，各有各的果，不會互相混淆，所以稱為十法界。三是這十法，每一個當體就是法界，所以稱為十法界。假名解釋完畢。 ○二、說明正報。 還有正報，指佛的五陰（pañca-skandha，色、受、想、行、識），菩薩的五陰，乃至地獄眾生的五陰。這是真實之法。 正報，是指以無明為因，業為緣，所感得的名色（nāma-rūpa，精神和物質）。就是指這名色是正感得的果報，所以稱為正報。名色，是指第八識（阿賴耶識，Ālaya-vijñāna）投胎時，識心沒有形相，只有名稱，所以稱為名。父精母血，是有質礙的法，所以稱為色。五陰，是將名色二法展開為五種。展開名，為受陰（vedanā-skandha）、想陰（saṃjñā-skandha）、行陰（saṃskāra-skandha）、識陰（vijñāna-skandha）四陰。色，就是色陰（rūpa-skandha）。陰，是陰蓋的意思，能覆蓋遮蔽法性。
【English Translation】 English version: If one is not born in an age when a Buddha appears, and attains enlightenment without a teacher, that is called a Pratyekabuddha (one who attains enlightenment independently). Śrāvaka (one who attains enlightenment by hearing the Buddha's teachings): In Mahayana Buddhism, the voice of the Buddha's path is used to make all beings hear, hence they are called Śrāvakas. In Hinayana Buddhism, they attain enlightenment by hearing the Buddha's voice of the Four Noble Truths (catvāri-āryasatyāni, suffering, origin, cessation, path), hence they are called Śrāvakas. Deva (Deva) in Sanskrit, is translated here as 'heaven'. 'Heaven' means natural, because they often enjoy natural pleasures, hence they are called Devas. This includes the Six Desire Heavens, the Four Dhyana Heavens, and the Four Formless Heavens. Asura (Asura) in Sanskrit, is translated here as 'lacking beauty', with ugly men and beautiful women. It is also translated as 'non-heaven', meaning similar to heaven but not heaven. They have four categories: Devas, humans, ghosts, and animals. Manushya (Manushya) in Sanskrit, is translated here as 'human'. 'Human' means endurance, meaning they can endure adversity and compliance. This includes the people of the four continents. Tiryag-yoni (Tiryag-yoni) in Sanskrit, is translated here as 'animal'. This includes three types: aquatic, terrestrial, and aerial. Preta (Preta) in Sanskrit, is translated here as 'ghost', referring to ghosts with wealth, little wealth, and no wealth. Naraka (Naraka) in Sanskrit, is translated here as 'non-existence', meaning no joy but only suffering. Hell is a name established according to meaning in this land, referring to the prison under the ground, hence it is called hell. This is divided into different hells such as large and small, cold and hot. The above briefly explains provisional names. Two, explaining the Dharmadhatu (法界) has three meanings. First, the ten numbers are the support, and the Dharmadhatu is what is supported. The support and what is supported are together called the Ten Dharmadhatus. Second, these Ten Dharmadhatus each have their own causes and each have their own effects, and they do not mix with each other, hence they are called the Ten Dharmadhatus. Third, each of these ten dharmas is the Dharmadhatu in its own right, hence they are called the Ten Dharmadhatus. The explanation of provisional names is complete. ○ Two, explaining the Proper Retribution. There is also Proper Retribution, referring to the five skandhas (pañca-skandha, form, feeling, perception, mental formations, consciousness) of the Buddha, the five skandhas of the Bodhisattva, and even the five skandhas of beings in hell. This is a real dharma. Proper Retribution refers to the nāma-rūpa (name and form, mind and matter) that is felt due to ignorance as the cause and karma as the condition. It refers to this nāma-rūpa as the retribution that is felt, hence it is called Proper Retribution. Nāma-rūpa refers to when the eighth consciousness (Ālaya-vijñāna) enters the womb, the mind of consciousness has no form, only a name, hence it is called nāma. The father's sperm and the mother's blood are dharmas with substance, hence they are called rūpa. The five skandhas are the expansion of the two dharmas of nāma-rūpa into five types. Expanding nāma into the four skandhas of feeling (vedanā-skandha), perception (saṃjñā-skandha), mental formations (saṃskāra-skandha), and consciousness (vijñāna-skandha). Rūpa is the rūpa-skandha. Skandha means covering, which can cover and obscure the nature of dharma.
身故。又名五蘊。蘊者。積聚義。積聚生死故。佛五陰者。非漏非無漏法性五陰。謂真善妙色。第一正受。無上妙慧。真性解脫。一切智見。菩薩五陰者。謂亦有漏亦無漏五陰。凈不凈色。樂無樂受。我無我想行。常無常識。緣覺聲聞。無漏五陰。謂戒。定。慧。解脫。解脫知見。人天。善有漏五陰。四惡趣。惡有漏五陰。此是實法者。對假名而言也。正報竟。
○三明依報。
復有依報。謂佛國土。菩薩國土。乃至地獄國土。
依報者。乃十界眾生所依住故。又依正報所感故。佛國土者。謂佛所依常寂光凈土。菩薩國土分三。若圓別菩薩。無明破者。居實報國土。亦分入寂光國土。若見思盡者。依方便國土。若未盡者。依人天住。通菩薩惑盡者。依方便國土。未盡者。依人天住。藏菩薩。依人天住。聲聞緣覺惑盡者。依方便住。未盡者。依人天住。天依宮殿住。人依地住。修羅依海底海畔住。畜生依地水空住。鬼依糞穢火住。八寒八熱。乃地獄國土。此上十界。界各具十共。成百界。又各具十如是。共成千如是。復有假名一千。正報一千。依報一千。共成三千。又理具三千。事造三千。兩重三千。同居一念。故曰性具也。明性具竟。已上分別三德竟。
○二融會三德。
令易解故。
【現代漢語翻譯】 現代漢語譯本 身故，又名五蘊（wǔyù，five aggregates）。蘊的意思是積聚，積聚生死之因。佛的五陰（wǔyīn，five skandhas）是非漏（fēilòu，untainted）非無漏（wúlòu，untainted）的法性五陰，指的是真善妙色、第一正受、無上妙慧、真性解脫、一切智見。菩薩的五陰是亦有漏亦無漏的五陰，指的是凈不凈色、樂無樂受、我無我想行、常無常識。緣覺（yuánjué，Pratyekabuddha）聲聞（shēngwén，Śrāvaka）的五陰是無漏五陰，指的是戒（jiè，sila）、定（dìng，samadhi）、慧（huì，prajna）、解脫（jiětuō，vimoksha）、解脫知見（jiětuō zhījiàn，vimokshajnana-darshana）。人天（réntiān，humans and devas）是善有漏五陰，四惡趣（sì èqù，four evil destinies）是惡有漏五陰。這些是實法，是相對於假名而言的。正報（zhèngbào，direct retribution）部分結束。
○三、明依報（yībào，environmental retribution）。
又有依報，指的是佛國土（fó guótǔ，Buddha-land）、菩薩國土（púsà guótǔ，Bodhisattva-land），乃至地獄國土（dìyù guótǔ，hell realm）。
依報指的是十界眾生所依止居住的地方，也是依正報所感得的。佛國土指的是佛所依止的常寂光凈土（chángjìguāng jìngtǔ，eternal light pure land）。菩薩國土分為三種：如果是圓教（yuánjiào，perfect teaching）別教（biéjiào，distinct teaching）的菩薩，破除了無明（wúmíng，ignorance），居住在實報國土（shíbào guótǔ，land of actual reward），也分入寂光國土。如果斷盡了見思惑（jiànsīhuò，delusions of views and thoughts），依止方便國土（fāngbiàn guótǔ，land of expedient means）。如果未斷盡，依止人天居住。通教（tōngjiào，common teaching）菩薩斷盡了惑，依止方便國土，未斷盡的，依止人天居住。藏教（zàngjiào，Tripitaka teaching）菩薩依止人天居住。聲聞緣覺斷盡了惑，依止方便居住，未斷盡的，依止人天居住。天依宮殿居住，人依地居住，修羅（xiūluó，asura）依海底海畔居住，畜生（chùshēng，animals）依地水空居住，鬼（guǐ，ghosts）依糞穢火居住。八寒八熱（bā hán bā rè，eight cold and eight hot hells）是地獄國土。以上十界，每一界各具十界，共成百界。又各具十如是（shí rúshì，ten factors of existence），共成千如是。又有假名一千，正報一千，依報一千，共成三千。又理具三千（lǐjù sānqiān，three thousand realms in principle），事造三千（shìzào sānqiān，three thousand realms in phenomena）。兩重三千，同居一念，所以說『性具』。明性具部分結束。以上分別三德（sāndé，three virtues）部分結束。
○二、融會三德。
爲了容易理解的緣故。
【English Translation】 English version Death. Also known as the Five Aggregates (wǔyù). 'Aggregate' means accumulation, accumulating the causes of birth and death. The Buddha's Five Skandhas (wǔyīn) are the untainted and non-untainted Five Skandhas of Dharma-nature, referring to True Good Wonderful Form, First Right Reception, Supreme Wonderful Wisdom, True Nature Liberation, and Omniscient Vision. The Bodhisattva's Five Skandhas are the tainted and untainted Five Skandhas, referring to Pure and Impure Form, Pleasure and Non-pleasure Reception, Self and Non-self Thought, Permanence and Impermanence Consciousness. The Pratyekabuddha (yuánjué) and Śrāvaka (shēngwén) have untainted Five Skandhas, referring to Sila (戒), Samadhi (定), Prajna (慧), Vimoksha (解脫), and Vimokshajnana-darshana (解脫知見). Humans and Devas (réntiān) have wholesome tainted Five Skandhas, while the Four Evil Destinies (sì èqù) have unwholesome tainted Five Skandhas. These are real dharmas, spoken in contrast to provisional names. End of the section on Direct Retribution (zhèngbào).
○3. Explaining Environmental Retribution (yībào).
There is also Environmental Retribution, referring to the Buddha-land (fó guótǔ), Bodhisattva-land (púsà guótǔ), and even the hell realm (dìyù guótǔ).
Environmental Retribution refers to the places where beings of the Ten Realms dwell, and is also what is felt due to Direct Retribution. Buddha-land refers to the Eternal Light Pure Land (chángjìguāng jìngtǔ) where Buddhas dwell. Bodhisattva-lands are divided into three types: If they are Bodhisattvas of the Perfect Teaching (yuánjiào) and Distinct Teaching (biéjiào) who have broken through ignorance (wúmíng), they reside in the Land of Actual Reward (shíbào guótǔ), and also enter the Eternal Light Pure Land. If they have exhausted the delusions of views and thoughts (jiànsīhuò), they rely on the Land of Expedient Means (fāngbiàn guótǔ). If they have not exhausted them, they rely on humans and devas to dwell. Bodhisattvas of the Common Teaching (tōngjiào) who have exhausted delusions rely on the Land of Expedient Means; those who have not exhausted them rely on humans and devas to dwell. Bodhisattvas of the Tripitaka Teaching (zàngjiào) rely on humans and devas to dwell. Śrāvakas and Pratyekabuddhas who have exhausted delusions rely on expedient dwellings; those who have not exhausted them rely on humans and devas to dwell. Devas rely on palaces to dwell, humans rely on the earth to dwell, Asuras (xiūluó) rely on the seabed and seashore to dwell, animals (chùshēng) rely on land, water, and air to dwell, and ghosts (guǐ) rely on filth and fire to dwell. The Eight Cold and Eight Hot Hells (bā hán bā rè) are hell realms. The above Ten Realms, each realm possesses the ten realms, forming a hundred realms. Each also possesses the Ten Factors of Existence (shí rúshì), forming a thousand suchnesses. There are also a thousand provisional names, a thousand direct retributions, and a thousand environmental retributions, forming three thousand. There are also Three Thousand Realms in Principle (lǐjù sānqiān) and Three Thousand Realms in Phenomena (shìzào sānqiān). The two sets of three thousand coexist in a single thought, hence the saying 'inherent nature'. End of the section on clarifying inherent nature. End of the above section on distinguishing the Three Virtues (sāndé).
○2. Integrating the Three Virtues.
For the sake of easy understanding.
作此三種分別。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。
融者。和也。謂和會三德也。釋此又二。初會假名。二例依正。初又二。初總。次別。令易解故。作此三種分別。得意為言。即性具是性體性量。此乃總融會也。下乃別會。又二。初融會體具。次融會量具。文云。性體離過絕非。即性具十界離過絕非者。此顯現前事法界一切諸法。隨拈一香一華。乃至一微塵一芥子。皆是性體。皆離四句。皆絕百非也。性體堅凝。清凈無染。不生不滅。常住不壞。性具十界亦然者。乃顯隨拈一香一華。乃至微塵芥子。皆是常樂我凈四德也。此乃融會體具。下融會量具。性量豎窮橫遍。無盡無盡。無量無量。性具十界亦然者。乃隨拈一香一華。皆豎窮橫遍。無盡無量也。此足顯事事無礙法界也。此融會假名竟。下例明依正也。正報五陰。同性體性量。清凈周遍。此乃例明正報也。謂十界正報五陰。乃至地獄極惡五陰。亦是性體離過絕非。體性堅凝。清凈無染。不生不滅。常住不壞。亦是性量之豎窮橫遍。無盡無量也。依報國土亦
【現代漢語翻譯】 現代漢語譯本： 做出這三種區分，是爲了通過言語來領會其意義。也就是說，『性具』就是『性體』和『性量』。『性體』超越過失，斷絕謬誤，即『性具』十法界也超越過失，斷絕謬誤。『性體』堅固凝定，清凈無染，不生不滅，常住不壞，『性具』十法界也是如此。『性量』在豎向上窮盡，在橫向上週遍，無盡無盡，無量無量，『性具』十法界也是如此。正報五陰，與『性體』、『性量』相同，清凈周遍，依報國土也是如此。
『融』，是調和的意思，指的是調和三德。解釋『融』又分為兩部分：一是融合假名，二是類比依報和正報。第一部分又分為兩部分：一是總說，二是別說。爲了容易理解，做出這三種區分，是爲了通過言語來領會其意義。也就是說，『性具』就是『性體』和『性量』。這便是總的融合會通。下面是分別會通，又分為兩部分：一是融合會通『體具』，二是融合會通『量具』。經文中說：『性體』超越過失，斷絕謬誤，即『性具』十法界也超越過失，斷絕謬誤。這顯示了現前事法界的一切諸法，隨便拿起一朵香、一朵花，乃至一粒微塵、一粒芥子，都是『性體』，都超越四句，都斷絕百非。『性體』堅固凝定，清凈無染，不生不滅，常住不壞，『性具』十法界也是如此。這顯示了隨便拿起一朵香、一朵花，乃至一粒微塵、一粒芥子，都是常、樂、我、凈四德。這是融合會通『體具』。下面融合會通『量具』。『性量』在豎向上窮盡，在橫向上週遍，無盡無盡，無量無量，『性具』十法界也是如此。這顯示了隨便拿起一朵香、一朵花，都是豎窮橫遍，無盡無量。這足以顯示事事無礙法界。這是融合假名完畢。下面類比說明依報和正報。正報五陰，與『性體』、『性量』相同，清凈周遍。這是類比說明正報。也就是說，十法界正報五陰，乃至地獄極惡五陰，也是『性體』，超越過失，斷絕謬誤，體性堅固凝定，清凈無染，不生不滅，常住不壞，也是『性量』的豎窮橫遍，無盡無量。依報國土也是如此。
【English Translation】 English version: These three distinctions are made to grasp the meaning through words. That is to say, 'inherent nature' (性具) is 'nature-essence' (性體) and 'nature-measure' (性量). 'Nature-essence' transcends faults and cuts off errors, so the 'inherent nature' of the Ten Realms (十界) also transcends faults and cuts off errors. 'Nature-essence' is firm and solid, pure and undefiled, neither arising nor ceasing, constant and indestructible, and so is the 'inherent nature' of the Ten Realms. 'Nature-measure' is vertically exhaustive and horizontally pervasive, endless and limitless, and so is the 'inherent nature' of the Ten Realms. The five aggregates (五陰) of the direct reward (正報) are the same as 'nature-essence' and 'nature-measure', pure and all-pervading, and so is the land of the circumstantial reward (依報).
'Fusion' (融) means harmony, referring to the harmony of the Three Virtues. The explanation of 'fusion' is divided into two parts: first, the fusion of provisional names (假名); second, the analogy of circumstantial and direct rewards. The first part is further divided into two parts: first, a general statement; second, a specific statement. To make it easier to understand, these three distinctions are made to grasp the meaning through words. That is to say, 'inherent nature' is 'nature-essence' and 'nature-measure'. This is the general fusion and interpenetration. The following is the specific interpenetration, which is further divided into two parts: first, the fusion and interpenetration of 'essence-qualities' (體具); second, the fusion and interpenetration of 'measure-qualities' (量具). The text says: 'Nature-essence' transcends faults and cuts off errors, so the 'inherent nature' of the Ten Realms also transcends faults and cuts off errors. This reveals that all dharmas in the present phenomenal realm (事法界), whether it be a flower or a grain of dust or a mustard seed, are all 'nature-essence', all transcend the four propositions (四句), and all cut off the hundred negations (百非). 'Nature-essence' is firm and solid, pure and undefiled, neither arising nor ceasing, constant and indestructible, and so is the 'inherent nature' of the Ten Realms. This reveals that whether it be a flower or a grain of dust or a mustard seed, all are the Four Virtues of permanence, bliss, self, and purity (常樂我凈). This is the fusion and interpenetration of 'essence-qualities'. The following is the fusion and interpenetration of 'measure-qualities'. 'Nature-measure' is vertically exhaustive and horizontally pervasive, endless and limitless, and so is the 'inherent nature' of the Ten Realms. This reveals that whether it be a flower, it is vertically exhaustive and horizontally pervasive, endless and limitless. This is sufficient to reveal the realm of unobstructedness of all phenomena (事事無礙法界). This concludes the fusion of provisional names. The following is an analogy to explain the circumstantial and direct rewards. The five aggregates of the direct reward are the same as 'nature-essence' and 'nature-measure', pure and all-pervading. This is an analogy to explain the direct reward. That is to say, the five aggregates of the direct reward of the Ten Realms, even the extremely evil five aggregates of hell, are also 'nature-essence', transcending faults and cutting off errors, with an essence that is firm and solid, pure and undefiled, neither arising nor ceasing, constant and indestructible, and also the vertical exhaustiveness and horizontal pervasiveness, endlessness and limitlessness of 'nature-measure'. So is the land of the circumstantial reward.
然者。例明依報也。謂乃至地獄極惡依報。隨拈一法。皆是性體離過絕非。體性堅凝。清凈無染。不生不滅。常住不壞。亦是性量之豎窮橫遍。無盡無量也。故偈云。依正本融通。生佛非殊致也。此融會三德竟。
○三會同三諦。
此之三法。亦名三諦。性體即中諦。性量即真諦。性具即俗諦。
諦者。謂自性不虛。故稱為諦。又見此三諦。得不顛倒覺。故稱為諦。又能以此示於他。故稱為諦。中諦者。統一切法之謂也。故下文云。離即離非。是即非即也。真諦者。泯一切法也。故下文云。一切俱非也。俗諦者。立一切法也。故下文云。一切俱即也。會同三諦竟。
○四引經證明又二。初引三藏文證。二引七大文證。初又三。初引空如來藏。二引不空如來藏。三引空不空如來藏○今初。
故楞嚴經云。而如來藏妙明圓心。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。乃至非老死盡。非苦集滅道。非智。非得。非檀那。乃至非般剌若。非怛答阿羯。非阿羅訶。非三藐三菩。非常樂我凈。此即性量無相。是為真諦。
大佛頂文句云。此正顯心性。正隨緣而成十界染凈諸法。而染凈法中。隨拈一法。皆即豎窮
【現代漢語翻譯】 現代漢語譯本 那麼，這就是依報的例子。意思是說，乃至地獄這種極惡的依報，隨便拈出一個法，都是性體遠離過失，超越是非。體性堅固凝結，清凈沒有污染，不生不滅，常住不壞。這也是性量在豎向上窮盡，在橫向上週遍，無盡無量。所以偈語說：『依報和正報本來就融通，眾生和佛陀的本質沒有差別。』 這就融會了三德。
○三會同三諦
這三種法，也叫做三諦。性體就是中諦，性量就是真諦，性具就是俗諦。
諦，意思是說自性不虛假，所以稱為諦。又因為見到這三諦，得到不顛倒的覺悟，所以稱為諦。又能夠用這三諦來開示他人，所以稱為諦。中諦，是統攝一切法的說法。所以下文說：『離就是離非，是就是非是。』 真諦，是泯滅一切法的說法。所以下文說：『一切都不是。』 俗諦，是建立一切法的說法。所以下文說：『一切都是。』 這就融會了三諦。
○四引經證明又二。初引三藏文證。二引七大文證。初又三。初引空如來藏。二引不空如來藏。三引空不空如來藏○今初。
所以《楞嚴經》說：『而如來藏（Tathagatagarbha，如來法身所藏之處），妙明圓心，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，乃至非老死盡，非苦集滅道，非智，非得，非檀那（Dāna，佈施），乃至非般剌若（Prajna，智慧），非怛答阿羯（Tathagata，如來），非阿羅訶（Arhat，阿羅漢），非三藐三菩（Samyak-sambuddha，正等覺），非常樂我凈。』 這就是性量無相，是為真諦。
《大佛頂文句》說：『這正是顯現心性，正是隨順因緣而成就十界染凈諸法。而染凈法中，隨便拈出一個法，都是豎向上窮盡。
【English Translation】 English version So, this is an example of dependent retribution (依報, yībào). It means that even in the extremely evil dependent retribution of hell, picking up any single dharma (法, fǎ), it is the essence of the nature, free from faults and beyond right and wrong. The essence of the nature is firm and solid, pure and without defilement, neither arising nor ceasing, constant and indestructible. This is also the vertical exhaustion and horizontal pervasion of the measure of the nature, endless and limitless. Therefore, the verse says: 'Dependent and direct retributions are originally interconnected; sentient beings and Buddhas are not essentially different.' This concludes the merging of the three virtues.
○Three Mergings with the Three Truths
These three dharmas are also called the Three Truths (三諦, sāndì). The essence of the nature is the Truth of the Middle Way (中諦, zhōngdì), the measure of the nature is the Truth of Emptiness (真諦, zhēndì), and the inherent nature is the Truth of Conventional Reality (俗諦, súdì).
Truth (諦, dì) means that the self-nature is not false, hence it is called Truth. Furthermore, by seeing these Three Truths, one attains undeluded enlightenment, hence it is called Truth. Moreover, one can use these to instruct others, hence it is called Truth. The Truth of the Middle Way is the principle that governs all dharmas. Therefore, the following text says: 'Separation is separation from non-separation, being is being from non-being.' The Truth of Emptiness is the principle that obliterates all dharmas. Therefore, the following text says: 'Everything is not.' The Truth of Conventional Reality is the principle that establishes all dharmas. Therefore, the following text says: 'Everything is.' This concludes the merging of the Three Truths.
○Four, citing scriptures for proof, again in two parts. First, citing the Tripitaka (三藏, sāncáng) scriptures for proof. Second, citing the Seven Great Elements scriptures for proof. The first is again in three parts. First, citing the Empty Tathagatagarbha (空如來藏, kōng rúláizàng). Second, citing the Non-Empty Tathagatagarbha (不空如來藏, bùkōng rúláizàng). Third, citing the Empty and Non-Empty Tathagatagarbha (空不空如來藏, kōng bùkōng rúláizàng). ○ Now the first.
Therefore, the Shurangama Sutra (楞嚴經, Léngyán jīng) says: 'And the Tathagatagarbha (如來藏, Rúláizàng), the wonderfully bright and perfect mind, is neither mind, nor emptiness, nor earth, water, fire, or wind, nor eye, ear, nose, tongue, body, or mind, nor form, sound, smell, taste, touch, or dharma, nor the realm of the eye, and so on, nor the realm of consciousness, nor ignorance, and so on, nor old age and death, nor the exhaustion of ignorance, and so on, nor the exhaustion of old age and death, nor suffering, accumulation, cessation, or the path, nor wisdom, nor attainment, nor giving (檀那, Dāna), and so on, nor prajna (般剌若, Prajna), nor Tathagata (怛答阿羯, Tathāgata), nor Arhat (阿羅訶, Arhat), nor Samyak-sambuddha (三藐三菩, Samyak-sambuddha), nor permanence, bliss, self, or purity.' This is the measure of the nature without form, which is the Truth of Emptiness.
The Great Buddha Crown Sutra Commentary (大佛頂文句, Dà Fódǐng Wénjù) says: 'This precisely reveals the nature of the mind, precisely according to conditions to accomplish the defiled and pure dharmas of the ten realms. And among the defiled and pure dharmas, picking up any single dharma, it is vertically exhausted.
橫遍。無盡無量之圓融大真諦也。一切俱非者。即藏性如實空義。正隨緣而常不變也。言如來藏妙明圓心者。隨緣不變名為如。不變隨緣名曰來。唯是一心名曰藏。不可思議故曰妙。性自靈知故曰明。豎窮橫遍故曰圓。重在圓字。為顯性量。然此三諦。有橫有豎。豎。則即橫論豎。橫。則即豎論橫。今云一切俱非。乃即豎論橫也。首言非心者。即指心法。次非空。乃至非般剌若。指眾生法。次如是乃至非常樂我凈。即指佛法。意顯心佛眾生。三無差別。約真諦而論。故曰一非一切俱非也。若即橫論豎。豎中亦具三諦。眾生法中。非空。至非意識界。是六凡法。屬俗諦。非無明。乃至非老死。非無明盡。乃至非老死盡。是緣覺法。非苦集滅道。非智非得。乃聲聞法。此二屬真諦。緣覺法中。非無明。乃至非老死。乃流轉門。非無明盡。乃至非老死盡。乃還滅門。聲聞法中。苦集滅道。乃生滅四諦。非智非得。乃聲聞之果。非檀那。乃至非般剌若。及六波羅蜜。是菩薩法。非怛答阿羯。至非常樂我凈。乃佛法。此二屬中諦。梵云怛答阿羯。此云如來。阿羅訶。此云無生。三藐三菩。此云正遍知。今一切俱非。所謂一空一切空。假中皆空。不思議大真諦也。空如來藏竟。
○二引不空如來藏。
而如來藏元明心
妙。即心。即空。即地水火風。即六凡。即二乘。乃至即如來常樂我凈。此即性具十界。是為俗諦。
此文略。若約全文云。以是俱非世出世故。即如來藏元明心妙。即心即空等也。以是俱非世出世者。結上起下。非六凡。故非世。非四聖。故非出世。由其一切俱非。所以一切俱即。即者。是也。此顯染凈諸法。隨拈一法。無不具足三千實相。是圓融俗諦。一切俱即。即藏性如實不空義。正隨緣而常不變也。元明心妙。重一妙字。為顯性具。心佛眾生。三無差別。一即。一切俱即。又三諦俱即。所謂一假一切假。空中皆假。不思議大俗諦也。不空藏竟。
○三引空不空如來藏。
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。
文云。以是俱即世出世故。即如來藏妙明心元等。以是俱即世出世故者。結上起下。由其俱非。而又俱即。所以即妙明心元。此顯十界染凈諸法。隨拈一法。無不皆是離過絕非。圓融中諦。一切雙遮雙照。即藏性遮照同時義。正隨緣而常不變也。妙明心元。重一元字。為顯性體統攝。離即離非。乃雙遮上文。是即非即。乃雙照上文。心佛眾生。三無差別。一遮照。一切遮照。又三諦俱遮俱照。即所謂一中一切中。空假俱中。不思議大中諦也。引三
【現代漢語翻譯】 妙。即心（即是心）。即空（即是空性）。即地水火風（即是構成世界的四大元素）。即六凡（即是六道凡夫）。即二乘（即是聲聞和緣覺）。乃至即如來常樂我凈（即是如來所具有的常、樂、我、凈四德）。此即性具十界（這就是本性具足十法界），是為俗諦（這是世俗諦）。
此文略。若約全文云：『以是俱非世出世故（因為既不屬於世間也不屬於出世間），即如來藏元明心妙（就是如來藏本源清凈的心，微妙難測）。』即心即空等也（就是說即是心，即是空性等等）。以是俱非世出世者（因為既不屬於世間也不屬於出世間），結上起下（總結上文，引出下文）。非六凡（不是六道凡夫），故非世（所以不屬於世間）；非四聖（不是四聖），故非出世（所以不屬於出世間）。由其一切俱非（由於一切都不屬於），所以一切俱即（所以一切都是）。即者，是也（即，就是的意思）。此顯染凈諸法（這顯示了染污和清凈的諸法），隨拈一法（隨便拿起一個法），無不具足三千實相（沒有不具足三千實相的）。是圓融俗諦（這是圓融的世俗諦）。一切俱即（一切都是），即藏性如實不空義（就是如來藏的本性真實不空的意義），正隨緣而常不變也（正是隨著因緣而常不變）。元明心妙（本源清凈的心，微妙難測），重一妙字（再次強調『妙』字），為顯性具（爲了顯示本性具足）。心佛眾生（心、佛、眾生），三無差別（三者沒有差別）。一即，一切俱即（一個即是，一切都是）。又三諦俱即（而且空、假、中三諦都是即）。所謂一假一切假（所謂一個假，一切都是假），空中皆假（在空性中一切都是假），不思議大俗諦也（這是不可思議的大俗諦）。不空藏竟（不空如來藏的解釋完畢）。
○三引空不空如來藏（第三，引用空不空如來藏）。
而如來藏妙明心元（而如來藏微妙光明的本覺心性），離即離非（既不是『即』也不是『非』），是即非即（是『即』也不是『非』）。此即性體統攝（這就是本性的本體統攝一切），是為中諦（這是中道諦）。
文云：『以是俱即世出世故（因為既屬於世間也屬於出世間），即如來藏妙明心元等（就是如來藏微妙光明的本覺心性等等）。』以是俱即世出世故者（因為既屬於世間也屬於出世間），結上起下（總結上文，引出下文）。由其俱非（由於一切都不屬於），而又俱即（而又一切都是），所以即妙明心元（所以就是微妙光明的本覺心性）。此顯十界染凈諸法（這顯示了十法界染污和清凈的諸法），隨拈一法（隨便拿起一個法），無不皆是離過絕非（沒有不是遠離過失，超越是非的）。圓融中諦（這是圓融的中道諦）。一切雙遮雙照（一切都是雙重遮遣和雙重觀照），即藏性遮照同時義（就是如來藏遮遣和觀照同時的意義），正隨緣而常不變也（正是隨著因緣而常不變）。妙明心元（微妙光明的本覺心性），重一元字（再次強調『元』字），為顯性體統攝（爲了顯示本性的本體統攝一切）。離即離非（既不是『即』也不是『非』），乃雙遮上文（是雙重遮遣上文）。是即非即（是『即』也不是『非』），乃雙照上文（是雙重觀照上文）。心佛眾生（心、佛、眾生），三無差別（三者沒有差別）。一遮照（一個遮照），一切遮照（一切都是遮照）。又三諦俱遮俱照（而且空、假、中三諦都是雙重遮遣和雙重觀照），即所謂一中一切中（就是所謂一個中，一切都是中），空假俱中（空和假都是中），不思議大中諦也（這是不可思議的大中諦）。引三（引用三）。
【English Translation】 Wonderful. It is Mind. It is Emptiness. It is Earth, Water, Fire, and Wind (the four elements that constitute the world). It is the Six Realms of ordinary beings. It is the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Even it is the eternal, blissful, self, and pure of the Tathāgata (如來, Thus Come One). This is the inherent nature possessing the Ten Realms. This is the conventional truth (俗諦, saṃvṛti-satya).
This passage is brief. If according to the full text, it says: 'Because it is both non-worldly and non-transcendental (世出世, lokottara), it is the wonderful, originally bright mind of the Tathāgatagarbha (如來藏, Thus Come One Womb).' It is Mind, it is Emptiness, and so on. 'Because it is both non-worldly and non-transcendental' connects the preceding and introduces the following. It is not the Six Realms of ordinary beings, therefore it is not worldly. It is not the Four Noble Ones, therefore it is not transcendental. Because it is neither, therefore it is all. 'It is' means 'is'. This reveals that all dharmas, whether defiled or pure, each possesses the three thousand aspects of reality. This is the perfect and harmonious conventional truth. 'All is' means the meaning of the Tathāgatagarbha's nature being truly non-empty, which remains constant while adapting to conditions. 'Originally bright and wonderful mind' emphasizes the word 'wonderful' to reveal the inherent nature. Mind, Buddha, and sentient beings are not different. One is all. Furthermore, the three truths are all. So-called one provisional is all provisional, all is provisional in emptiness, this is the inconceivable great conventional truth. The non-empty store ends here.
○ 3. Quoting the non-empty Tathāgatagarbha.
And the wonderful, bright, original mind source of the Tathāgatagarbha is neither 'is' nor 'is not'. It is 'is' and 'is not'. This is the inherent nature encompassing everything. This is the middle truth (中諦, madhyama-satya).
The text says: 'Because it is both worldly and transcendental, it is the wonderful, bright, original mind source of the Tathāgatagarbha, etc.' 'Because it is both worldly and transcendental' connects the preceding and introduces the following. Because it is neither, yet it is all, therefore it is the wonderful, bright, original mind source. This reveals that all dharmas, whether defiled or pure, in the ten realms, each is free from faults and beyond right and wrong. This is the perfect and harmonious middle truth. All is both negated and affirmed, which is the meaning of the Tathāgatagarbha's nature being simultaneously negated and affirmed, remaining constant while adapting to conditions. 'Wonderful, bright, original mind source' emphasizes the word 'original' to reveal the inherent nature encompassing everything. 'Neither is nor is not' is the double negation of the preceding text. 'Is and is not' is the double affirmation of the preceding text. Mind, Buddha, and sentient beings are not different. One negation and affirmation is all negation and affirmation. Furthermore, the three truths are all negated and affirmed, which is so-called one middle is all middle, emptiness and provisional are both middle, this is the inconceivable great middle truth. Quoting three.
藏文證竟。
○二引七大文證。
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。性體也。周遍法界。性量也。又地水火風空。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。
此中文分二節。又云如來藏性色真空。至莫不如是。乃引經文。下乃釋義證成。經中地大則曰性色真空。性空真色。清凈本然。周遍法界。空大則曰性覺真空。性空真覺。見大則曰性見覺明。覺精明見。總攝聞覺知。識大則曰性識明知。覺明真識。妙覺湛然。周遍法界。文雖少差。不出二諦。故曰莫不如是也。下乃釋成。又二。初總。次別。地水火風空見識。乃總十法界依正二報。故曰性具也。七大各各清凈本然。離過絕非。故為性體。各各周遍法界。故為性量也。下乃別釋。謂別其依正各具三諦也。引經證明竟。大科徴釋具德已竟。
○二徴釋受名。
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。性體性量名空如來藏。即性具十界五陰國土名空如來藏。性體性量名真如佛性。即性具等名真如佛性。性體
【現代漢語翻譯】 現代漢語譯本 藏文證竟。
○二引七大文證。
又說：『如來藏的體性，色即是真空，真空即是真色，清凈本然，周遍法界。地、水、火、風、空、見、識，沒有哪個不是如此。』地、水、火、風、空、見、識，就是體性本具。清凈本然，是體性的本體。周遍法界，是體性的度量。又，地、水、火、風、空，清凈本然，周遍法界，這就是依報國土的體性和度量。見和識，清凈本然，周遍法界，這就是正報五陰的體性和度量。
這段文字分為兩節。『又說如來藏性色真空，至莫不如是』，這是引用經文。下面是解釋經文以證明其成立。經文中，地大則說『性色真空，性空真色，清凈本然，周遍法界』。空大則說『性覺真空，性空真覺』。見大則說『性見覺明，覺精明見』，總攝聞、覺、知。識大則說『性識明知，覺明真識，妙覺湛然，周遍法界』。文字雖然略有差異，但不超出二諦的範圍，所以說『沒有哪個不是如此』。下面是解釋說明，又分為兩部分：先總說，后別說。地、水、火、風、空、見、識，總括了十法界的依報和正報，所以說是體性本具。七大各自清凈本然，遠離過失，超越是非，所以是體性的本體。各自周遍法界，所以是體性的度量。下面是分別解釋，即分別說明依報和正報各自具足三諦。引用經文證明完畢。大科徴釋具德完畢。
○二徴釋受名。
為什麼會接受無量的名稱？簡要地說，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（Tathatā，事物的真實本性）、佛性（Buddhadhātu，成佛的潛能），有時稱為庵摩羅識（Amalavijñāna，純凈的意識），有時稱為大圓鏡智（Ādarśa-jñāna，如鏡子般反映一切的智慧），有時稱為菩提（Bodhi，覺悟）、涅槃（Nirvāṇa，解脫）。體性和度量稱為空如來藏，即體性本具的十界五陰國土稱為空如來藏。體性和度量稱為真如佛性，即體性本具等稱為真如佛性。體性
【English Translation】 English version Tibetan Textual Confirmation.
○2 Citing Seven Great Proofs.
It is also said: 'The nature of the Tathāgatagarbha (如來藏, the womb of the Tathāgata) is that form is precisely emptiness, and emptiness is precisely true form, inherently pure, pervading the entire Dharmadhātu (法界, the realm of Dharma). Earth, water, fire, wind, space, perception, and consciousness are all like this.' Earth, water, fire, wind, space, perception, and consciousness are inherent in the nature. Being inherently pure is the substance of the nature. Pervading the entire Dharmadhātu is the measure of the nature. Furthermore, earth, water, fire, wind, and space, being inherently pure and pervading the entire Dharmadhātu, constitute the substance and measure of the dependent realm (依報) and land. Perception and consciousness, being inherently pure and pervading the entire Dharmadhātu, constitute the substance and measure of the retribution body (正報) and the five skandhas (五陰).
This passage is divided into two sections. 'It is also said: The nature of the Tathāgatagarbha is that form is precisely emptiness, up to are all like this,' is a quotation from scripture. What follows is an explanation and proof. In the scripture, the earth element is described as 'nature-form is precisely emptiness, emptiness is precisely true form, inherently pure, pervading the entire Dharmadhātu.' The space element is described as 'nature-awareness is precisely emptiness, emptiness is precisely true awareness.' The perception element is described as 'nature-perception is illuminating awareness, awareness is refined and clear perception,' encompassing hearing, awareness, and knowledge. The consciousness element is described as 'nature-consciousness is clear knowledge, awareness is true consciousness, wondrous awareness is serene, pervading the entire Dharmadhātu.' Although the wording varies slightly, it does not go beyond the two truths (二諦), hence the statement 'are all like this.' What follows is an explanation, divided into two parts: first, a general statement, then a specific one. Earth, water, fire, wind, space, perception, and consciousness encompass the dependent and retribution realms of the ten Dharma realms (十法界), hence the statement that they are inherent in the nature. Each of the seven great elements is inherently pure, free from faults, and beyond right and wrong, thus constituting the substance of the nature. Each pervades the entire Dharmadhātu, thus constituting the measure of the nature. What follows is a specific explanation, namely, explaining that the dependent and retribution realms each possess the three truths (三諦). The citation of scripture for proof is complete. The major section on 'Inquiring into and Explaining the Possession of Virtues' is complete.
○2 Inquiring into and Explaining the Receiving of Names.
Why are countless names received? To put it simply, this nature of mind is sometimes called the Śūnyatathāgatagarbha (空如來藏, the empty Tathāgatagarbha), sometimes called the Tathatā (真如, suchness) or Buddhadhātu (佛性, Buddha-nature), sometimes called the Amalavijñāna (庵摩羅識, untainted consciousness), sometimes called the Ādarśa-jñāna (大圓鏡智, great mirror-like wisdom), sometimes called Bodhi (菩提, enlightenment) or Nirvāṇa (涅槃, liberation). The substance and measure are called the Śūnyatathāgatagarbha, that is, the ten realms and five skandhas inherent in the nature are called the Śūnyatathāgatagarbha. The substance and measure are called the Tathatā or Buddhadhātu, that is, what is inherent in the nature is called the Tathatā or Buddhadhātu. The substance
性量名庵摩羅識。即性具等名庵摩羅識。性體性量名大圓鏡智。即性具等名大圓鏡智。性體性量名菩提涅槃。即性具等名菩提涅槃。
文分二段。初略引七名。一法不立。名空如來藏。不妄不變。名真如。離過絕非。名佛性。洞照萬法。名大圓鏡智。諸佛所得。名菩提。寂靜無為。名涅槃。分別一切而無染。名庵摩羅識。此云清凈識。二融會七名。性體性量名空如來藏。即性具等名空如來藏者。謂性具十界依正。隨拈一法。皆名空如來藏等也。又既論十界。必分六即。謂理即空如來藏。乃至究竟空如來藏。故下文明初後心也。真如佛性等準知。第二別釋竟。
○三結成。
故曰。一真法性中。具足十法界。依正本融通。生佛非殊致。
○大科立義竟。
○二防難又二。初問。二答。初又二。初雙開二心。二初后互難○今初。
問曰。此一真法界。為初心是。為後心是。
初心者。理即位。後心者。究竟位。言六即者。六明事相。因果無差。即顯理性。初后體同。無機子曰。癡禪任性。濫上聖以矜高。狂慧隨情。居下凡而自屈。由是天臺大師明六即佛。破二種見。揀其太過。六分因果之事殊。收彼不收。即顯聖凡之理等。六即頌曰。動靜理全是。行藏事盡非。冥冥隨物去。
【現代漢語翻譯】 現代漢語譯本： 『性體』、『性量』被稱為『庵摩羅識』（Amala-vijñāna，清凈識）。即『性具』等被稱為『庵摩羅識』。『性體』、『性量』被稱為『大圓鏡智』（Mahādarśa-jñāna，偉大的明鏡般的智慧）。即『性具』等被稱為『大圓鏡智』。『性體』、『性量』被稱為『菩提』（Bodhi，覺悟）『涅槃』（Nirvana，寂滅）。即『性具』等被稱為『菩提』『涅槃』。
文分兩段。首先簡要引出七個名稱。『一法不立』，名為『空如來藏』（Śūnyatathāgatagarbha，空性的如來藏）。『不妄不變』，名為『真如』（Bhutatathata，真如）。『離過絕非』，名為『佛性』（Buddha-dhātu，佛性）。『洞照萬法』，名為『大圓鏡智』。『諸佛所得』，名為『菩提』。『寂靜無為』，名為『涅槃』。『分別一切而無染』，名為『庵摩羅識』，這裡稱之為『清凈識』。其次融合七個名稱。『性體』、『性量』名為『空如來藏』。即『性具』等名為『空如來藏』，意思是說『性具』十法界依報正報，隨便拈出一個法，都可稱為『空如來藏』等。又既然討論十法界，必定區分六即，即理即空如來藏，乃至究竟空如來藏。所以下文說『初後心』。『真如』『佛性』等依此類推。第二部分，分別解釋完畢。
總結：
所以說，『一真法性』中，具足十法界，依報正報本來就融通，眾生和佛陀的本質沒有差別。
大的科判，『立義』完畢。
第二部分，防止疑問，又分兩部分。首先提出疑問，其次解答疑問。首先又分兩部分。首先分別提出兩種心，其次用『初』『后』兩種心互相詰難。現在開始第一部分。
提問：這個『一真法界』，是『初心』的境界，還是『後心』的境界？
『初心』指的是理即位，『後心』指的是究竟位。說到六即，六即是說明事相，因果沒有差別，即是彰顯理性，『初』『后』本體相同。無機子說，愚癡的禪修者放縱任性，濫用聖人的境界來抬高自己；狂妄的智慧追逐情感，安於下等凡夫的地位。因此天臺大師闡明六即佛，破除兩種偏見，揀擇其中的過失。六即區分因果之事相的差別，收攝那些不被收攝的，即是彰顯聖凡之理的平等。六即頌說：動靜之間，理體完全顯現；行為藏匿，事相完全消失。在冥冥之中隨順萬物而去。
【English Translation】 English version: 『Essential nature』 and 『quantitative nature』 are called 『Amala-vijñāna』 (Amala-vijñāna, pure consciousness). That is, 『inherent nature』 etc. are called 『Amala-vijñāna』. 『Essential nature』 and 『quantitative nature』 are called 『Mahādarśa-jñāna』 (Mahādarśa-jñāna, great mirror-like wisdom). That is, 『inherent nature』 etc. are called 『Mahādarśa-jñāna』. 『Essential nature』 and 『quantitative nature』 are called 『Bodhi』 (Bodhi, enlightenment) and 『Nirvana』 (Nirvana, extinction). That is, 『inherent nature』 etc. are called 『Bodhi』 and 『Nirvana』.
The text is divided into two sections. First, briefly introduce seven names. 『Not establishing a single dharma』 is called 『Śūnyatathāgatagarbha』 (Śūnyatathāgatagarbha, the empty Tathāgata-garbha). 『Not false and unchanging』 is called 『Bhutatathata』 (Bhutatathata, Suchness). 『Free from faults and beyond right and wrong』 is called 『Buddha-dhātu』 (Buddha-dhātu, Buddha-nature). 『Clearly illuminating all dharmas』 is called 『Mahādarśa-jñāna』. 『Attained by all Buddhas』 is called 『Bodhi』. 『Silent and non-active』 is called 『Nirvana』. 『Distinguishing everything without being tainted』 is called 『Amala-vijñāna』, here called 『pure consciousness』. Second, integrate the seven names. 『Essential nature』 and 『quantitative nature』 are called 『Śūnyatathāgatagarbha』. That is, 『inherent nature』 etc. are called 『Śūnyatathāgatagarbha』, meaning that the inherent nature includes the ten dharma realms, dependent and independent retributions. Picking up any dharma can be called 『Śūnyatathāgatagarbha』 etc. Furthermore, since the ten dharma realms are discussed, the six identities must be distinguished, namely the identity in principle as Śūnyatathāgatagarbha, up to the ultimate identity as Śūnyatathāgatagarbha. Therefore, the following text speaks of the 『initial and final minds』. 『Suchness』 and 『Buddha-nature』 etc. can be understood by analogy. The second part, separate explanations, is completed.
Conclusion:
Therefore, it is said that in the 『one true dharma-nature』 are fully contained the ten dharma realms, the dependent and independent retributions are originally integrated, and the essence of sentient beings and Buddhas is not different.
The large category, 『establishing meaning』, is completed.
The second part, preventing doubts, is again divided into two parts. First, raise a question, and second, answer the question. The first is again divided into two parts. First, separately present the two minds, and second, use the 『initial』 and 『final』 minds to challenge each other. Now begin the first part.
Question: Is this 『one true dharma-realm』 the state of the 『initial mind』 or the state of the 『final mind』?
The 『initial mind』 refers to the identity in principle, and the 『final mind』 refers to the ultimate identity. Speaking of the six identities, the six identities explain the phenomena, the causes and effects are not different, and identity manifests the principle. Wuji Zi said, foolish Chan practitioners indulge in their nature, abusing the state of sages to elevate themselves; mad wisdom pursues emotions, content with the status of lower ordinary people. Therefore, Tiantai Master clarified the six identities of the Buddha, breaking the two prejudices and selecting the faults in them. The six identities distinguish the differences in the phenomena of causes and effects, and collect those that are not collected, which manifests the equality of the principles of sages and ordinary people. The Six Identities Verse says: In movement and stillness, the principle is fully manifested; in action and concealment, the phenomena completely disappear. In the darkness, follow things away.
杳杳不知歸。此頌理即佛也。方聽無生曲。始聞不死歌。今知當體是。翻恨自蹉跎。此頌名字即佛。唸唸照常理。心心息幻塵。遍觀諸法性。無假亦無真。此頌觀行即佛。四住雖先落。六塵未盡空。眼中猶有翳。空里見華紅。此頌相似即佛。豁爾心開悟。湛然一切通。窮源猶未盡。尚見月朦朧。此頌分證即佛。從來真是妄。今日妄皆真。但複本時性。更無一法新。此頌究竟即佛。今雙開二心。乃以事難理也。
○二初后互難。
若初心是。應無七名。若後心是。應無九界。初后俱墮。立義不成。
應無七名者。不達七名各具六即。應無九界者。不達佛證窮十界。
○二答又二。初略明。二詳釋○今初。
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。
言初心後心者。有初。有初初。有後。有後后。初者。因也。初初者。因性也。後者。果也。後後者。果性也。若論事相。則初後天淵。若論理性。則因果一體。今一真法界。乃十界之性。故初后俱是也。
○二詳釋又三。初以初證后非無九界。二聖凡六即辯其初后。三以後證初非無七名○今初。
云何以初心是故。方有後心是。如果地依正融通。色心不二。垂形九界。方便度生。悉由證
此因心所具。故曰。諸佛果地融通。但證眾生理本。故得稱性施設。無謀而應。若不然者。何異小乘外道。作意神通。
果地依正融通。色心不二者。果地乃妙覺果。謂後心也。此地以如如理為依報。如如智為正報。理智不二。故依正融通。身土一如。故色心不二也。垂形九界。方便度生者。方者。法也。便者。用也。謂佛於九法界中。示十界之形像。又用四教十六門。六十四悉檀方便。引九界眾生同證理性也。悉由證此因心所具者。乃證窮十界因心所具三諦之理。證真諦而得般若之相。證俗諦而得解脫之用。證中諦而得法身之體。故荊溪大師云。諸佛果地融通。但證眾生理本也。稱性施設。無謀而應者。稱真諦性。施設藏通二教。稱俗諦性。施設別教。稱中諦性。施設圓教。或頓施。或漸施。或秘密施。或不定施。曲盡其宜。無方不可。皆是無心而應物。故曰無謀而應也。作意神通者。謂起心作意始有通也。通有六種。謂天眼。天耳。宿命。他心。神足。漏盡。此六通。又有修得報得。鬼天報得五通。外道因根本禪。發得五通。三乘依八背舍。八勝處等。修得五通。證果時得漏盡通。圓教依法華經云。諸根通利。智慧明瞭。即諸根互用。乃中道之通。今無謀而應。即中道之通。不須作意。任運成就故。亦名無
【現代漢語翻譯】 現代漢語譯本： 這是因為（諸佛）果地所具有的因心。所以說，諸佛果地的融通，只是證得了眾生的理性根本，因此才能稱合自性地施設教化，不用思慮就能應機施教。如果不是這樣，那和聲聞乘、外道通過作意而獲得的神通有什麼區別呢？
果地的依報和正報融通，色法和心法不二，指的是妙覺果位，也就是最後的那個心。這個果位以如如之理為依報，以如如之智為正報。理和智不是兩個東西，所以依報和正報融通。身和土是一樣的，所以色法和心法不二。佛垂跡於九法界，用種種方便來度化眾生。『方』是方法，『便』是作用。意思是說，佛在九法界中，示現十法界的形像，又用藏、通、別、圓四教和十六門、六十四悉檀等方便，引導九法界的眾生一同證得理性。『悉由證此因心所具』，指的是證悟了十法界因心中所具有的三諦之理。證悟真諦而得到般若的體相，證悟俗諦而得到解脫的作用，證悟中諦而得到法身的本體。所以荊溪大師說，諸佛果地的融通，只是證得了眾生的理性根本。『稱性施設，無謀而應』，指的是稱合真諦之性，施設藏教和通教；稱合俗諦之性，施設別教；稱閤中諦之性，施設圓教。或者頓施，或者漸施，或者秘密施，或者不定施，恰到好處，無處不可，都是不用心思就能應物施教，所以說『無謀而應』。『作意神通』，指的是通過起心作意才有的神通。神通有六種，分別是天眼通、天耳通、宿命通、他心通、神足通、漏盡通。這六通，又有修得、報得。鬼和天有報得的五通，外道因為根本禪而得到五通，聲聞乘、緣覺乘、菩薩乘依靠八背舍、八勝處等修得五通，證果時得到漏盡通。圓教依照《法華經》所說，諸根通利，智慧明瞭，就是諸根互用，是中道之通。現在所說的『無謀而應』，就是中道之通，不需要作意，自然成就，所以也叫無功用道。
【English Translation】 English version: This is due to the inherent mind of the Fruition Ground (Guo Di, 果地). Therefore, it is said that the interpenetration of the Buddhas' Fruition Ground is simply the realization of the fundamental nature of all beings, thus enabling them to provide teachings in accordance with their nature, responding without deliberation. If it were not so, how would it differ from the intentional supernormal powers (Shentong, 神通) of the Hinayana (Xiaocheng, 小乘) and externalist paths (Waidào, 外道)?
The interpenetration of the supportive (Yi Zheng, 依正) and principal environments of the Fruition Ground, the non-duality of form (Se, 色) and mind (Xin, 心), refers to the Fruition Ground being the Fruition of Wonderful Enlightenment (Miaojue Guo, 妙覺果), which is the final mind. This ground takes Suchness-as-Principle (Ruru Zhi Li, 如如之理) as its supportive environment and Suchness-as-Wisdom (Ruru Zhi Zhi, 如如之智) as its principal environment. Principle and wisdom are not two, hence the interpenetration of the supportive and principal environments. Body and land are one, hence the non-duality of form and mind. Manifesting forms in the Nine Realms (Jiu Fajiè, 九法界) to expediently liberate beings means that 'Fang' is method and 'Bian' is application. It means that the Buddhas, within the Nine Realms, manifest the forms of the Ten Realms (Shi Fajiè, 十法界), and also use the Four Teachings (Si Jiao, 四教) of Tripitaka (Zang, 藏), Common (Tong, 通), Distinct (Bie, 別), and Perfect (Yuan, 圓), along with the Sixteen Doors (Shi Liu Men, 十六門) and Sixty-four Siddhanas (Liu Shi Si Xitan, 六十四悉檀) as expedients to guide beings in the Nine Realms to jointly realize the principle of reality. 'Entirely due to realizing what is inherent in this causal mind' refers to realizing the principle of the Three Truths (San Di, 三諦) inherent in the causal mind of the Ten Realms. Realizing the Truth of Emptiness (Zhen Di, 真諦) results in the aspect of Prajna (Bore, 般若); realizing the Truth of Conventional Existence (Su Di, 俗諦) results in the function of liberation; realizing the Truth of the Middle Way (Zhong Di, 中諦) results in the essence of the Dharmakaya (Fashen, 法身). Therefore, Master Jingxi (荊溪大師) said, 'The interpenetration of the Buddhas' Fruition Ground is simply the realization of the fundamental nature of all beings.' 'Providing teachings in accordance with their nature, responding without deliberation' refers to providing the Tripitaka and Common Teachings in accordance with the nature of the Truth of Emptiness; providing the Distinct Teaching in accordance with the nature of the Truth of Conventional Existence; providing the Perfect Teaching in accordance with the nature of the Truth of the Middle Way. Whether sudden or gradual, secret or undetermined, it is perfectly appropriate, without any place being unsuitable, all being a response to beings without any intention, hence it is said 'responding without deliberation'. 'Intentional supernormal powers' refers to supernormal powers that arise from initiating thought and intention. There are six types of supernormal powers: the divine eye (Tianyan, 天眼), the divine ear (Tian'er, 天耳), knowledge of past lives (Su Ming, 宿命), knowledge of others' minds (Ta Xin, 他心), the power of spiritual travel (Shen Zu, 神足), and the extinction of outflows (Lou Jin, 漏盡). These six powers also have those obtained through cultivation and those obtained through retribution. Ghosts and gods have the five powers obtained through retribution. Externalists obtain the five powers through fundamental dhyana (根本禪). The Three Vehicles (San Cheng, 三乘) rely on the Eight Deliverances (Ba Bei She, 八背舍), the Eight Victorious Conditions (Ba Sheng Chu, 八勝處), etc., to cultivate and obtain the five powers, and obtain the extinction of outflows upon realizing the fruition. The Perfect Teaching, according to the Lotus Sutra (Fahua Jing, 法華經), states that the roots are keen and the wisdom is clear, which is the mutual use of the roots, being the supernormal power of the Middle Way. The 'responding without deliberation' now spoken of is the supernormal power of the Middle Way, not requiring intention, naturally accomplished, hence it is also called the Path of Non-Effort (Wu Gongyong Dao, 無功用道).
記化化禪。以初證后竟。
○二聖凡六即辨其初后。
故法智大師曰。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。辯其初后。所謂理蛣𧏙。名字蛣𧏙。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。不唯顯佛。九亦同彰。至於果成。十皆究竟。
妙宗云。六種即名。皆事。理。體不二義。而事有逆順。名字等五。順修事。唯理即一。純逆修事。此逆順事。與本覺理。體皆不二。體既不二。其逆順名。自何而立。以知不二。事皆合理。名之為順。其不知者。事皆違理。故名為逆。名字等五。皆知皆順。若初理即。唯迷唯逆。而迷逆事。與其覺理。未始暫乖。故名即佛。以全體是故。免於退屈。六分別故。免於上慢。六不離即。即不離六。六即義成。圓位可辯。又六即辯位。有權有實。若權論者。前三教亦論六即。乃至四惡趣。以十二因緣。亦可辯其初后。雖具六即。乃權論耳。又不能言六即佛也。若據實而判者。若知實理者。攝入名字位中。其未知者。盡在理即位中。故妙宗云。未得圓聞。齊別內凡。尚屬理即。以七方便。未解妙名。豈知即佛。此中判位。唯約圓判也。蛣𧏙者。𧏙螂蟲也。理蛣𧏙等者。以劣例勝也。謂乃至地獄。一色一心
。尚論六即。何況佛也。以論十界皆理性故。無非法界。一不可改者。問。何以地獄色心。乃至蛣𧏙。皆以六即辯其初后。答曰。以論十法界。當體全是本覺理性。無非一真法界全體。故曰。一一不可改。此乃明其圓人所悟不二之理。前三教人全然不知。況其餘也。名字去。不唯顯佛。九亦同彰者。從名字位。至分證位。不但佛性顯。乃至地獄性。蛣蜣性。假名性。正報性。依報性。微塵芥子性。一顯一切顯。故云發心住者。一發一切發也。至於果成。十皆究竟者。究竟位中。佛究竟菩薩亦究竟。乃至地獄一色一心。一切皆究竟也。辯初后竟。
○三以後證初非無七名。
云何以後心是故。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。故無此稱。克論性德。豈可言無。故初后俱善。立義成矣。
性德者。心性本有功能也。美稱者。美名也。謂既有此功能。便有此美名也。眾生在迷者。迷有二種。謂界內眾生迷於事。界外眾生迷於理。由此二迷。不悟性德。故無此美名也。防難竟。第一一真法界門竟。
○二身土緣起門。又二。初偈頌。二論文○今初。
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。不變
能隨緣者。謂一念心性之體。雖不變。而用能隨緣。譬如虛空。雖非群相。而不拒彼諸相發揮。暗相發揮。喻九界緣起。明相發揮。喻佛界緣起。雖然發揮。虛空常自不變。雖然不變。不拒發揮。故曰正隨緣而常不變。正不變而常隨緣也。三身四土者。十界皆具三身。九界苦即法身。惑即報身。業即化身也。
○二論文分二。初正辯緣起。二結示凈宗。初又二。初唯心變造。二變造唯心○今初。
論曰一真法界性。即前文所明性體性量性具也。教中說真如不變隨緣。隨緣不變者。正由性體性量即性具故。如君子不器。善惡皆能。故晉譯華嚴經云。能隨染凈緣。具造十法界。謂真如性中所具九法界。能隨染緣。造事中九法界。真如性中所具佛法界。能隨凈緣。造事中佛法界。所以能者。正由性具。性若不具。何所稱能。天臺家言。正由理具。方有事用。此之謂也。
釋初句可知。教中下。釋不變能隨緣。引佛語也。真如者。乃心性之異名。不妄不異之義也。正由性體性量即性具故者。譬如虛空體。虛空量。即明暗二境故。心性亦然。全鬼性體性量。即所見之火。人性體量。即水。六凡體量。即同居。二乘即方便。菩薩即實報。佛即寂光。如君子不器。善惡皆能者。引世間法。例出世間法也。儒云君子
【現代漢語翻譯】 現代漢語譯本 能隨緣者，指的是一念心性的本體，雖然不變，但其作用能夠隨順因緣。譬如虛空，雖然不是各種現象，但不拒絕各種現象的顯現。暗相的顯現，比喻九法界的緣起；明相的顯現，比喻佛法界的緣起。雖然有各種顯現，虛空自身始終不變；雖然不變，但不拒絕各種顯現。所以說，正是隨順因緣而常不變，正是不變而常隨順因緣。三身四土，指的是十法界都具備三身。九法界的苦，就是法身；迷惑，就是報身；業，就是化身。
○二論文分為兩部分。首先，正面闡述緣起；其次，總結並揭示凈土宗。首先又分為兩部分：首先，唯心變造；其次，變造唯心。○現在開始第一部分。
論曰：『一真法界性』，就是前文所闡明的性體、性量、性具。教義中說，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。如同君子不拘泥於某種器物，善惡都能做到。所以晉譯《華嚴經》說：『能隨染凈緣，具造十法界。』意思是說，真如本性中所具備的九法界，能夠隨順染污的因緣，造作出事相中的九法界；真如本性中所具備的佛法界，能夠隨順清凈的因緣，造作出事相中的佛法界。之所以能夠這樣，正是因為本性中具備這些。如果本性中不具備，又怎麼能說『能』呢？天臺宗說，正是因為理體中具備，才會有事相上的作用。說的就是這個道理。
解釋第一句可知，『教中下』，解釋不變能夠隨順因緣，引用佛語。真如（Tathata）指的是心性的不同名稱，是不虛妄、不差異的意思。『正由性體性量即性具故』，譬如虛空的本體、虛空的量，就是明暗兩種境界。心性也是這樣，完全是鬼的性體、性量，就是所見到的火；人的性體、性量，就是水；六凡的體量，就是同居土（Sahaloka）；二乘（Sravaka and Pratyekabuddha）就是方便土（Upayabhumi）；菩薩（Bodhisattva）就是實報土（Sambhogakayabhumi）；佛（Buddha）就是寂光土（Sukhāvatī）。『如君子不器，善惡皆能者』，引用世間法，來比喻出世間法。儒家說君子
【English Translation】 English version 『Those who can accord with conditions』 refers to the substance of the one thought-moment of mind-nature. Although it is unchanging, its function can accord with conditions. It is like empty space, which, although not the multitude of phenomena, does not reject the manifestation of those phenomena. The manifestation of dark aspects is analogous to the arising of the nine realms through conditions; the manifestation of bright aspects is analogous to the arising of the Buddha realm through conditions. Although there are various manifestations, empty space itself remains unchanged. Although it is unchanging, it does not reject these manifestations. Therefore, it is said that it is precisely in according with conditions that it is constantly unchanging, and precisely in being unchanging that it constantly accords with conditions. The Three Bodies and Four Lands refer to the fact that all ten realms possess the Three Bodies. The suffering of the nine realms is the Dharmakaya (法身); delusion is the Sambhogakaya (報身); karma is the Nirmanakaya (化身).
○2. The essay is divided into two parts. First, it directly discusses the arising of conditions; second, it concludes and reveals the Pure Land school. The first part is further divided into two parts: first, mind-only creates; second, creation is mind-only. ○ Now we begin the first part.
The treatise says: 『The nature of the One True Dharma Realm』 is what was explained earlier as the nature of substance, the measure of nature, and the inherent nature. The teachings say that True Thusness (真如) is unchanging yet accords with conditions, and accords with conditions yet is unchanging. This is precisely because the nature of substance and the measure of nature are the inherent nature. It is like a gentleman who is not limited to a single vessel, capable of both good and evil. Therefore, the Jin translation of the Avatamsaka Sutra says: 『Able to accord with defiled and pure conditions, fully creating the Ten Dharma Realms.』 This means that the nine Dharma Realms inherent in the nature of True Thusness can accord with defiled conditions to create the nine Dharma Realms in phenomena; the Buddha Dharma Realm inherent in the nature of True Thusness can accord with pure conditions to create the Buddha Dharma Realm in phenomena. The reason it is able to do so is precisely because these are inherent in its nature. If they were not inherent in its nature, how could it be said to be 『able』? The Tiantai school says that it is precisely because they are inherent in principle that there is function in phenomena. This is what it means.
The explanation of the first sentence is understandable. 『In the teachings below』 explains that the unchanging is able to accord with conditions, quoting the words of the Buddha. True Thusness (真如) is a different name for mind-nature, meaning non-delusion and non-difference. 『Precisely because the nature of substance and the measure of nature are the inherent nature』 is like the substance of empty space and the measure of empty space, which are the two realms of light and darkness. Mind-nature is also like this: the complete substance and measure of the nature of a ghost is the fire that is seen; the substance and measure of the nature of a human is water; the measure of the six ordinary realms is the Sahaloka (同居土); the Two Vehicles (二乘) are the Expedient Land (方便土); the Bodhisattva (菩薩) is the Land of Actual Reward (實報土); the Buddha (佛) is the Land of Tranquil Light (寂光土). 『Like a gentleman who is not limited to a single vessel, capable of both good and evil』 uses worldly phenomena to illustrate supramundane phenomena. Confucianism says that a gentleman
不器者。不為一才一藝所能局也。例出世間者。君喻性體。子喻性量。器喻性具。有正報器。依報器。又有善器。惡器。有漏器。無漏器。亦有亦無漏器。非有非無漏器。體量之君子。無所不能。故曰不器也。晉譯華嚴經下。引經證明。初引華嚴宗。二引臺宗。梵語佛陀䟦陀羅。此云覺賢。大乘三果人。甘露飯王之苗裔。此土與羅什相見。什有所疑。多就咨決。東晉義熙十四年。于謝司空寺。譯華嚴經六十卷。堂前池內。有二童子。常從池出。捧香散華。謂真如下。釋經義也。真如性中所具九法界等者。謂一念心性中本具六凡見思惑。能隨有漏業緣。造事中六凡法界。心性中本具二乘塵沙惑。能隨無漏業緣。造事中二乘法界。心性中本具菩薩無明惑。能隨亦有漏亦無漏緣。造事中菩薩法界。真如性中所具佛法界等者。謂一念心性中本具如來智慧。能隨非有漏非無漏緣。造事中佛法界。所以能者。乃心性之妙用也。性若不具。何以顯其妙哉。天臺下。又引臺宗證成也。唯心變造竟。
○二變造唯心。
是知事中。十法界三身四土。悉由真如隨緣變造。既曰真如不變隨緣。隨緣不變。則事中染凈身土。當體即真。無一絲毫可加損於其間者。楞嚴經云。見與見緣。並所想相。如虛空華。本無所有。此見及緣。元
【現代漢語翻譯】 現代漢語譯本： 『不器』的意思是，不被一種才能或技藝所侷限。例如，從出世間的角度來說，君比喻自性本體，子比喻自性的量，器比喻自性的具足。有正報器（指眾生的身心），依報器（指眾生所居住的環境），又有善器（指能行善的工具或能力），惡器（指能作惡的工具或能力），有漏器（指有煩惱和業力的工具或能力），無漏器（指沒有煩惱和業力的工具或能力），亦有亦無漏器（指既有煩惱又有清凈的工具或能力），非有非無漏器（指既非有煩惱也非清凈的工具或能力）。體量廣大的君子，無所不能，所以說『不器』。 下面引用經文來證明。首先引用華嚴宗的觀點，然後引用天臺宗的觀點。梵語『佛陀䟦陀羅』（Buddhabhadra），翻譯成中文是『覺賢』。他是大乘三果聖人，甘露飯王的後代。他來到中國與鳩摩羅什（Kumarajiva）相見，鳩摩羅什有很多疑問都向他請教。東晉義熙十四年，他在謝司空寺翻譯了《華嚴經》六十卷。寺廟堂前的池塘里，有兩個童子經常從池中出來，捧著香散著花。這指的是真如的顯現，是解釋經義。 『真如自性中所具九法界等』的意思是，一念心性中本來就具有六凡的見思惑，能夠隨著有漏的業緣，在事相中造作出六凡法界。心性中本來就具有二乘的塵沙惑，能夠隨著無漏的業緣，在事相中造作出二乘法界。心性中本來就具有菩薩的無明惑，能夠隨著亦有漏亦無漏的業緣，在事相中造作出菩薩法界。 『真如自性中所具佛法界等』的意思是，一念心性中本來就具有如來的智慧，能夠隨著非有漏非無漏的業緣，在事相中造作出佛法界。之所以能夠這樣，是因為心性的妙用。如果自性不具備這些，又怎麼能顯現出它的妙用呢？ 下面引用天臺宗的觀點來證明。『唯心變造』到此結束。 ○二、變造唯心 由此可知，事相中的十法界、三身、四土，都是由真如隨著因緣而變現造作的。既然說真如不變隨緣，隨緣不變，那麼事相中的染污和清凈的身土，當下就是真如的顯現，沒有一絲一毫可以增減的。 《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。』這個『見』和『緣』，原本...
【English Translation】 English version: 『Bu Qi』 (不器) means not being limited by a single talent or skill. For example, from a transcendent perspective, 『Jun』 (君, ruler) is analogous to the essence of self-nature, 『Zi』 (子, son) is analogous to the measure of self-nature, and 『Qi』 (器, vessel) is analogous to the completeness of self-nature. There are 『Zheng Bao Qi』 (正報器, vessels of direct retribution, referring to the body and mind of sentient beings), 『Yi Bao Qi』 (依報器, vessels of dependent retribution, referring to the environment in which sentient beings live), and also 『Shan Qi』 (善器, vessels of goodness, referring to the tools or abilities to do good), 『E Qi』 (惡器, vessels of evil, referring to the tools or abilities to do evil), 『You Lou Qi』 (有漏器, vessels of leakage, referring to the tools or abilities with afflictions and karma), 『Wu Lou Qi』 (無漏器, vessels of non-leakage, referring to the tools or abilities without afflictions and karma), 『Yi You Lou Yi Wu Lou Qi』 (亦有漏亦無漏器, vessels of both leakage and non-leakage, referring to the tools or abilities with both afflictions and purity), and 『Fei You Fei Wu Lou Qi』 (非有非無漏器, vessels of neither leakage nor non-leakage, referring to the tools or abilities that are neither afflicted nor pure). A person of great capacity is capable of everything, hence the saying 『Bu Qi』. The following quotes scriptures to prove this. First, the viewpoint of the Huayan (華嚴) School is cited, and then the viewpoint of the Tiantai (天臺) School is cited. The Sanskrit term 『Buddhabhadra』 (佛陀䟦陀羅) is translated into Chinese as 『Jue Xian』 (覺賢, Awakened Sage). He was a third-stage Arhat (三果) of the Mahayana tradition, a descendant of King Ganlu Fan (甘露飯王). He came to China and met Kumarajiva (鳩摩羅什), and Kumarajiva consulted him on many questions. In the fourteenth year of the Yixi era of the Eastern Jin Dynasty, he translated the sixty-volume Avatamsaka Sutra (華嚴經) at the Xie Sikong Temple. In the pond in front of the temple hall, two children often emerged from the pond, holding incense and scattering flowers. This refers to the manifestation of True Thusness (真如), which is an explanation of the meaning of the scriptures. 『The nine Dharma realms, etc., inherent in the True Thusness of self-nature』 means that the one thought of mind-nature inherently possesses the delusions of views and thoughts of the six realms of ordinary beings (六凡), which can, according to the conditioned causes of leaky karma, create the six realms of ordinary beings in phenomena. The mind-nature inherently possesses the delusions of dust and sand of the two vehicles (二乘), which can, according to the conditioned causes of non-leaky karma, create the two vehicles Dharma realms in phenomena. The mind-nature inherently possesses the ignorance of Bodhisattvas (菩薩), which can, according to the conditioned causes of both leaky and non-leaky karma, create the Bodhisattva Dharma realm in phenomena. 『The Buddha Dharma realm, etc., inherent in the True Thusness of self-nature』 means that the one thought of mind-nature inherently possesses the wisdom of the Tathagata (如來), which can, according to the conditioned causes of neither leaky nor non-leaky karma, create the Buddha Dharma realm in phenomena. The reason why this is possible is because of the wonderful function of mind-nature. If self-nature did not possess these, how could its wonderfulness be manifested? The following quotes the viewpoint of the Tiantai School to prove this. 『Only mind creates』 ends here. ○ Two, Creation by Mind Only From this, it can be known that the ten Dharma realms, three bodies (三身), and four lands (四土) in phenomena are all manifested and created by True Thusness according to conditions. Since it is said that True Thusness is unchanging while following conditions, and following conditions while unchanging, then the defiled and pure bodies and lands in phenomena are immediately manifestations of True Thusness, without a single bit that can be added or subtracted. The Surangama Sutra (楞嚴經) says: 『Seeing and the conditions of seeing, as well as the imagined appearances, are like flowers in the sky, originally non-existent.』 This 『seeing』 and 『conditions』 are originally...
是菩提妙凈明體是也。
此中二段。初正明。楞嚴下。引證也。事中十界者。謂事法界也。法界者。一切眾生身心本體。法者。軌則義。界。具性分二義。若約事說。即分義。若約理說。即性義。以此性分互相交絡。則成四種法界義。一者事法界。謂十界眾生。身心差別。各有分齊。二理法界。謂十界眾生。同一理體。三理事無礙法界。謂理由事顯。事由理成。理事互融。名理事無礙。四事事無礙法界者。謂一一分齊事法。稱性互融。一多相即。大小互容。重重無盡。名事事無礙也。三身者。法報化也。十界各具三身。謂九界苦。即法身。業即解脫。即應化身。惑即般若。即報身。得論六即。佛界三身。又論單復。四土。亦論亦即。若依若正。若單若復。若凡若聖。悉由真如隨緣而變造。當體即真者。謂事法界中。隨拈一法。當體即性體性量。離過絕非。豎窮橫遍也。一法既爾。法法皆然。故得互相攝入。主伴重重。而成事事無礙法界也。故曰無一絲毫法。可加於其間。可損於其間也。楞嚴經下。引證也。見者。十界八識能緣見分。心法也。見緣者。十界八識所緣相分。境法也。所想相者。眾生不了如幻。妄起我法二執也。如虛空華。本無所有者。不唯我法本空。而且心境如幻也。此見及緣。元是菩提妙凈明體
【現代漢語翻譯】 現代漢語譯本：這就是菩提妙凈明體。
這裡分為兩段。首先是正面闡明。『楞嚴下』是引用證明。『事中十界』指的是事法界。法界，是一切眾生的身心本體。『法』是軌則的意思，『界』具有性質和分界兩種含義。如果從現象上說，就是分界；如果從理體上說，就是性質。因為這種性質和分界互相交織，就形成了四種法界：一是事法界，指十界眾生的身心差別，各有界限；二是理法界，指十界眾生，同一理體；三是理事無礙法界，指理通過事顯現，事通過理成就，理事互相融合，稱為理事無礙；四是事事無礙法界，指每一個有界限的事法，都與真性相符而互相融合，一即是多，大小互容，重重無盡，稱為事事無礙。『三身』指的是法身、報身、化身。十界眾生各自具有三身，九界的苦難，即是法身；業障即是解脫，即是應化身；迷惑即是般若，即是報身。可以從六即佛的角度來討論，佛界的三身，又可以討論單重和多重。四土，也可以討論亦和即，若依報土若正報土，若單若復，若凡若聖，都由真如隨緣而變現。『當體即真』，指的是在事法界中，隨便拈起一法，其當下的體性就是真如的體性和量，超越了過失，斷絕了謬誤，豎窮三際，橫遍十方。一法如此，一切法都是如此，所以能夠互相攝入，主伴重重，從而成就事事無礙法界。所以說，沒有一絲一毫的法，可以加在其上，也沒有一絲一毫的法，可以從其上減損。『楞嚴經下』，是引用證明。『見者』，是十界八識的能緣見分，屬於心法。『見緣者』，是十界八識所緣的相分，屬於境法。『所想相者』，是眾生不明白如幻的道理，妄生我執和法執。『如虛空華，本無所有者』，不僅是我法本空，而且心境也如幻。這能見之『見』和所緣之『緣』，原本就是菩提妙凈明體。
【English Translation】 English version: This is precisely the Bodhi Wonderful Pure Bright Essence.
Here are two sections. The first is the direct explanation. 'Leng Yan Xia' is the citation for proof. 'Shi Zhong Shi Jie' (Ten Realms in Phenomena) refers to the phenomenal realm. The Dharma Realm is the essence of the body and mind of all sentient beings. 'Dharma' means principle, and 'Realm' has two meanings: nature and division. If speaking from the perspective of phenomena, it is division; if speaking from the perspective of principle, it is nature. Because this nature and division intertwine, four types of Dharma Realms are formed: First, the Shi Fa Jie (Phenomenal Dharma Realm), which refers to the differences in the body and mind of sentient beings in the Ten Realms, each with its own boundaries; second, the Li Fa Jie (Principle Dharma Realm), which refers to the Ten Realms of sentient beings sharing the same principle essence; third, the Li Shi Wu Ai Fa Jie (Principle and Phenomena Unobstructed Dharma Realm), which means that principle is revealed through phenomena, and phenomena are accomplished through principle, with principle and phenomena interpenetrating, called Principle and Phenomena Unobstructed; fourth, the Shi Shi Wu Ai Fa Jie (Phenomena and Phenomena Unobstructed Dharma Realm), which means that each bounded phenomenal dharma is in accordance with its nature and interpenetrates, one is many, large and small accommodate each other, endlessly, called Phenomena and Phenomena Unobstructed. 'San Shen' (Three Bodies) refers to Dharmakaya (法身), Sambhogakaya (報身), and Nirmanakaya (化身). The sentient beings of the Ten Realms each possess the Three Bodies. The suffering of the Nine Realms is the Dharmakaya; karma is liberation, which is the Nirmanakaya; delusion is Prajna, which is the Sambhogakaya. We can discuss it from the perspective of the Six Identities of Buddhahood, and the Three Bodies of the Buddha Realm can also be discussed in terms of single and multiple. The Four Lands can also be discussed in terms of 'is' and 'as,' whether it is dependent land or proper land, whether it is single or multiple, whether it is ordinary or holy, all are transformed by the Tathagata following conditions. 'Dang Ti Ji Zhen' (The very substance is truth) refers to, in the Phenomenal Dharma Realm, picking up any dharma, its immediate nature is the nature and measure of Suchness, transcending faults and cutting off errors, vertically exhausting the three periods of time, and horizontally pervading the ten directions. If one dharma is like this, all dharmas are like this, so they can mutually incorporate, with principal and subordinate layers, thus accomplishing the Phenomena and Phenomena Unobstructed Dharma Realm. Therefore, it is said that there is not a single dharma that can be added to it, nor is there a single dharma that can be subtracted from it. 'Leng Yan Jing Xia' is the citation for proof. 'Jian Zhe' (The seer) is the seeing aspect of the perceiving consciousness of the Ten Realms and Eight Consciousnesses, belonging to the mind dharma. 'Jian Yuan Zhe' (The seen object) is the object aspect perceived by the Ten Realms and Eight Consciousnesses, belonging to the object dharma. 'Suo Xiang Xiang Zhe' (The imagined appearance) is that sentient beings do not understand the principle of illusion and falsely arise the attachment to self and dharma. 'Ru Xu Kong Hua, Ben Wu Suo You Zhe' (Like flowers in the sky, originally without anything) means that not only are self and dharma originally empty, but also the mind and object are like illusions. This 'seeing' and 'seen' are originally the Bodhi Wonderful Pure Bright Essence.
者。謂心境二法。唯一真如性體性量也。正辯緣起竟。
○二結示凈宗。
若然。則娑婆。極樂。此世眾生當生九品。彌陀已成吾心當果。悉由心性之所變造。心具而造。豈分能所。即心是佛。即佛是心。即心是土。即土是心。即心是果。即果是心。能造因緣。及所造法。當處皆是心性。故明此宗而求生樂土者。乃生與無生兩冥之至道也。
結示凈宗者。謂結示唯心之宗。唯佛之宗。絕待圓融之宗。超情離見之宗也。此中二段。初結唯心變造。示生則決定生義。二結變造唯心。示無生則決定無生義也。若然者。承上文也。娑婆極樂者。明唯心變造之土也。此世眾生當生九品者。明唯心變造眾生也。彌陀已成吾心當果者。明唯心變造之佛也。故曰悉由心性之所變造也。下明無生義。心具而造。豈分能所者。謂國土眾生及佛。並是心中本具。而今造出。元無能生所生也。即心是佛。即佛是心。則佛無生也。即心是土。即土是心。則土無生也。即心是果。即果是心。則果無生也。亦眾生無生也。能造因緣。即十界之因也。所造法。即十界之果也。當處皆是心性者。因緣當處是心。則因緣無生也。果當處是心。則果無生也。以此而例。唯心變造。明其生則決定有生。變造唯心。明其無生決定無生。若二義相
【現代漢語翻譯】 現代漢語譯本 這指的是心和境這兩種法，它們唯一的、真實的如來藏自性本體和性量。以上是關於緣起的正確論述。
○二、總結並揭示凈土宗。
如果這樣，那麼娑婆世界（Saha world，指我們所居住的充滿煩惱的世界）和極樂世界（Sukhavati，阿彌陀佛的凈土），此世的眾生應當往生九品蓮花，阿彌陀佛（Amitabha）已經成就我心所當成就的果位，這些都是由心性所變現創造的。心性本具而創造，哪裡還有能造和所造的分別呢？即心是佛，即佛是心；即心是土，即土是心；即心是果，即果是心。能造的因緣和所造的法，當下都是心性。所以，明白這個宗義而求生極樂凈土的人，才是生與無生兩種境界都已明瞭的至高境界。
總結並揭示凈土宗，指的是總結並揭示唯心之宗、唯佛之宗、絕待圓融之宗、超情離見之宗。這裡分為兩段。首先總結唯心變造，揭示往生則決定往生的含義。其次總結變造唯心，揭示無生則決定無生的含義。『若然者』，是承接上文所說。『娑婆極樂者』，說明唯心變造的國土。『此世眾生當生九品者』，說明唯心變造的眾生。『彌陀已成吾心當果者』，說明唯心變造的佛。所以說『悉由心性之所變造也』。下面說明無生的含義。『心具而造。豈分能所者』，指的是國土、眾生以及佛，都是心中本自具足的，現在創造出來，原本就沒有能生和所生的分別。『即心是佛。即佛是心』，那麼佛就沒有生滅。『即心是土。即土是心』，那麼凈土就沒有生滅。『即心是果。即果是心』，那麼果位就沒有生滅。同樣，眾生也沒有生滅。『能造因緣』，指的是十法界的因。『所造法』，指的是十法界的果。『當處皆是心性者』，因緣當下就是心，那麼因緣就沒有生滅。果當下就是心，那麼果就沒有生滅。以此類推，唯心變造，說明往生則決定有往生。變造唯心，說明無生則決定無生。如果這兩種含義相互...
【English Translation】 English version This refers to the two dharmas of mind and environment, which are the only true Thusness (Tathata) nature, substance, and measure. The correct explanation of dependent origination (Pratītyasamutpāda) is now complete.
○2. Concluding and revealing the Pure Land School.
If so, then the Saha world (Saha world, referring to the world we live in, full of troubles) and the Sukhavati (Sukhavati, the Pure Land of Amitabha Buddha), the sentient beings in this world should be reborn in the nine grades of lotuses, and Amitabha (Amitabha) has already achieved the fruit that my mind should achieve. These are all transformed and created by the nature of the mind. The mind inherently possesses and creates, so how can there be a distinction between 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 causal conditions that can create and the dharmas that are created are all the nature of the mind at the present moment. Therefore, those who understand this school and seek rebirth in the Pure Land are in the supreme state of understanding both birth and non-birth.
Concluding and revealing the Pure Land School means concluding and revealing the school of Mind-Only, the school of Buddha-Only, the school of absolute and harmonious integration, and the school that transcends emotions and separates from views. This is divided into two sections. First, it concludes the transformation of Mind-Only, revealing that rebirth means definite rebirth. Second, it concludes the transformation of Mind-Only, revealing that non-birth means definite non-birth. 'If so' refers to what was said above. 'Saha and Sukhavati' explains the lands transformed by Mind-Only. 'Sentient beings in this world should be reborn in the nine grades' explains the sentient beings transformed by Mind-Only. 'Amitabha has already achieved the fruit that my mind should achieve' explains the Buddha transformed by Mind-Only. Therefore, it is said that 'all are transformed by the nature of the mind'. The following explains the meaning of non-birth. 'The mind inherently possesses and creates, so how can there be a distinction between the creator and the created?' refers to the lands, sentient beings, and Buddhas, which are all inherently complete in the mind. Now that they are created, there is originally no distinction between the creator and the created. 'The mind is the Buddha, and the Buddha is the mind,' then the Buddha has no birth and death. 'The mind is the land, and the land is the mind,' then the Pure Land has no birth and death. 'The mind is the fruit, and the fruit is the mind,' then the fruit has no birth and death. Similarly, sentient beings have no birth and death. 'The causal conditions that can create' refers to the causes of the ten realms. 'The dharmas that are created' refers to the fruits of the ten realms. 'All are the nature of the mind at the present moment' means that the causal conditions are the mind at the present moment, then the causal conditions have no birth and death. The fruit is the mind at the present moment, then the fruit has no birth and death. By analogy, the transformation of Mind-Only explains that rebirth means definite rebirth. The transformation of Mind-Only explains that non-birth means definite non-birth. If these two meanings are mutually...
成。則決定亦生亦無生。若二義互奪。則決定非生非無生也。若言有生。乃唯佛之宗。若言無生。乃唯心之宗。若言非生非無生。乃絕待之宗。若言亦生亦無生。乃圓融之宗。一句中圓該四句。而又圓超四句。而又正圓該時。便圓超。正圓超時。便圓該。圓超圓該。同時無礙。乃超情離見之宗。故曰明此宗旨而求生樂土者。乃生與無生兩冥之至道也。若再例釋者。亦是求也。亦無求也。亦非求非無求也。亦亦求亦無求也。亦求生也。亦求無生也。亦求非生非無生也。亦求亦生亦無生也。兩冥至道。亦四冥至道。亦五冥至道。亦冥也。亦不冥也。亦亦冥亦不冥。亦不冥亦非冥至道也。身土緣起門竟。
○三心土相即門。又二。初偈頌。二論文○今初。
西方安樂土。去此十萬億。與我介爾心。初無彼此異。
即者。是也。謂即心是土。即土是心也。心者。乃一念之見分也。土。乃相分。見相唯是一心。故曰此見及緣。元是菩提妙凈明體。云何于中有是非是也。
○二論文分二。初正辯。相即。二問答申明○今初。
論曰。佛說阿彌陀經云。從是西方過十萬億佛土。有世界名曰極樂。百億日月。百億須彌。百億大海。百億鐵圍山。名一佛土。十千為萬。十萬為億。一佛國土。已自廣大。況
【現代漢語翻譯】 現代漢語譯本：如果說『成』，那麼就決定了既是生也是無生。如果這兩種意義互相沖突，那麼就決定了既非生也非無生。如果說『有生』，那是唯有佛的宗旨；如果說『無生』，那是唯有心的宗旨；如果說『非生非無生』，那是超越對待的宗旨；如果說『亦生亦無生』，那是圓融的宗旨。一句話中圓滿包含四句，而且又圓滿超越四句，而且正在圓滿包含時，就圓滿超越。正在圓滿超越時，就圓滿包含。圓滿超越和圓滿包含，同時沒有障礙，乃是超越情識、遠離見解的宗旨。所以說，明白這個宗旨而求生極樂凈土的人，乃是生與無生兩種對立都泯滅的至高道理。如果再舉例解釋，就是『也是求』，『也是無求』，『也是非求非無求』，『也是既求也無求』，『也是求生』，『也是求無生』，『也是求非生非無生』，『也是求既生也無生』。兩種對立都泯滅是至高道理，四種對立都泯滅也是至高道理，五種對立都泯滅也是至高道理，『也是泯滅』，『也是不泯滅』，『也是既泯滅也不泯滅』，『也是不泯滅也非泯滅』，都是至高道理。身土緣起門結束。 三、心土相即門。又分為二：一是偈頌，二是論文。現在先說偈頌： 『西方安樂土（Sukhavati），距離此地十萬億佛土，與我這微小的心念，本來就沒有彼此的差異。』 『即』，就是『是』的意思。意思是說，即心是土，即土是心。心，就是一念的見分。土，就是相分。見分和相分唯一是心。所以說：『此見及緣，元是菩提妙凈明體。云何于中有是非是也？』 二、論文分為二：一是正面辯論相即，二是問答申明。現在先說正面辯論相即： 論曰：佛說《阿彌陀經》說：『從這裡向西方，經過十萬億佛土，有一個世界名叫極樂（Sukhavati）。百億日月，百億須彌山（Sumeru），百億大海，百億鐵圍山（Cakravada），稱為一佛土。』十千為萬，十萬為億。一佛國土，已經非常廣大，何況是...
【English Translation】 English version: If it is said 'accomplished,' then it is determined to be both 'birth' and 'no-birth.' If these two meanings contradict each other, then it is determined to be neither 'birth' nor 'no-birth.' If it is said 'birth,' that is solely the doctrine of the Buddha; if it is said 'no-birth,' that is solely the doctrine of the mind; if it is said 'neither birth nor no-birth,' that is the doctrine of transcending duality; if it is said 'both birth and no-birth,' that is the doctrine of perfect integration. One sentence perfectly encompasses the four phrases, and moreover, perfectly transcends the four phrases. And when it perfectly encompasses the moment, it perfectly transcends. When it perfectly transcends the moment, it perfectly encompasses. Perfect transcendence and perfect encompassment are simultaneously without obstruction; this is the doctrine of transcending emotions and leaving behind views. Therefore, it is said that those who understand this doctrine and seek rebirth in the Pure Land of Bliss (Sukhavati) are on the supreme path of the mutual annihilation of both birth and no-birth. If we further illustrate with examples, it is 'also seeking,' 'also not seeking,' 'also neither seeking nor not seeking,' 'also both seeking and not seeking,' 'also seeking birth,' 'also seeking no-birth,' 'also seeking neither birth nor no-birth,' 'also seeking both birth and no-birth.' The mutual annihilation of two is the supreme path, the mutual annihilation of four is also the supreme path, the mutual annihilation of five is also the supreme path, 'also annihilation,' 'also not annihilation,' 'also both annihilation and not annihilation,' 'also neither annihilation nor not annihilation' are all the supreme path. The chapter on the arising of the body and land concludes. 3. The Gate of the Non-duality of Mind and Land. Again, divided into two: first, a verse; second, a treatise. Now, first the verse: 'The Land of Bliss (Sukhavati) in the West, is distant by a hundred trillion Buddha-lands, yet with my tiny mind, there is originally no difference between here and there.' 'Is' means 'is.' It means that the mind is the land, and the land is the mind. The mind is the seeing-aspect of a single thought. The land is the object-aspect. The seeing-aspect and object-aspect are only one mind. Therefore, it is said: 'This seeing and its conditions are originally the wondrous, pure, and bright essence of Bodhi. How can there be right and wrong within it?' 2. The treatise is divided into two: first, directly debating non-duality; second, clarifying through questions and answers. Now, first, directly debating non-duality: The treatise says: The Buddha said in the Amitabha Sutra: 'From here, passing westward through a hundred trillion Buddha-lands, there is a world called Sukhavati (極樂). A hundred billion suns and moons, a hundred billion Mount Sumerus (須彌山), a hundred billion great oceans, a hundred billion Iron Ring Mountains (鐵圍山), are called one Buddha-land.' Ten thousand is a myriad, ten myriads is a hundred million. One Buddha-land is already vast, how much more...
億佛土乎。況十萬億乎。是則極樂國土。去此甚遠。博地凡夫。唸佛求生。彈指即到者。正由生吾心所具之佛土也。言介爾心者。即凡夫唸佛之心也。剎那之心。至微至劣。故稱介爾。謂十萬億遠之佛土。居於凡夫介爾之心。即心是土。即土是心。故曰初無彼此異。
百億日月等者。乃明三千大千世界。為一佛所化。故為一佛土也。三千。謂小千中千大千也。一日月。一須彌。一大海。一鐵圍。乃一四天下。一千四天下。為小千世界。一千小千。為中千。一千中千。為一大千世界。一共有百億日月等也。十千為萬下。況顯其遠也。博地下。正明相即。博地者。大地也。剎那者。此云極少時。一念中有九十剎那。故曰極少。一念心起必具四分。所生之土。乃相分。能生之心。乃見分。見相。唯一自證分。及證自證分。四分唯是一心。故曰即心是土。即土是心。而無彼此也。正辯相即竟。
○二問答申明。
問曰。介爾之心。居於方寸(博地疑團)。何能包許遠之佛土。答曰。介爾之心。昧者謂小。達人大觀。真妄無二。蓋此妄心。全性而起。性既無邊。心亦無際。性如大海。心如浮漚。全海為漚。漚還匝海。蓋真如不變隨緣。隨緣不變。既曰隨緣不變。豈可以真妄而局大小哉。
方寸者。肉團
【現代漢語翻譯】 現代漢語譯本： 問：是億佛土嗎？何況是十萬億佛土呢？這樣說來，極樂國土距離這裡非常遙遠。那麼，身為博地凡夫（指根基淺薄的凡夫），唸佛求生凈土，彈指間就能到達，這正是因為極樂凈土本來就存在於我們心中啊。所說的『介爾心』，就是指凡夫唸佛的這顆心。剎那之心，極其微小，極其薄弱，所以稱為『介爾』。意思是說，那十萬億遙遠的佛土，就存在於凡夫這微小的心中，即心是土，即土是心，所以說本來就沒有彼此的差異。
『百億日月等』，是說明三千大千世界，為一個佛所教化，所以為一個佛土。三千，是指小千、中千、大千世界。一日月、一須彌山（Mount Sumeru，佛教宇宙觀中的聖山）、一大海、一鐵圍山（Chakravada，環繞世界的山脈），構成一個四天下（Jambudvipa，人類居住的大陸）。一千個四天下，為一個『小千世界』。一千個小千世界，為一個『中千世界』。一千個中千世界，為一個『大千世界』。總共有百億個日月等。『十千為萬』，更是爲了顯示其遙遠。『博地下』，正是說明相即的道理。『博地』，指大地。『剎那』，這裡指極短的時間。一念之中有九十個剎那，所以說是極短。一念心生起，必定具備四分：所生的凈土，是相分；能生之心，是見分；見分和相分，唯一自證分，以及證自證分。這四分唯一是心，所以說即心是土，即土是心，而沒有彼此的差別。以上是辨析相即的道理。
○二、問答申明
問：這微小的心，存在於方寸（指心臟，博地疑團），怎麼能夠容納如此遙遠的佛土呢？ 答：這微小的心，迷惑的人認為它小，通達的人用宏大的視角來看，真和妄本來就沒有差別。因為這妄心，完全是從自性而生起的。自性既然沒有邊際，心也就沒有邊際。自性如同大海，心如同浮漚（水泡）。整個大海都是浮漚，浮漚也遍佈大海。真如（Tathata，事物的真實本性）不變隨緣，隨緣不變。既然說是隨緣不變，怎麼可以用真妄來侷限大小呢？
方寸，指肉團心。
【English Translation】 English version: Question: Is it a billion Buddha lands? What about ten trillion Buddha lands? In that case, the Land of Ultimate Bliss (Sukhavati) is extremely far away from here. Then, how can an ordinary person with shallow roots (Bodhi ordinary person), who recites the Buddha's name seeking rebirth, arrive there in the snap of a finger? It is precisely because the Land of Ultimate Bliss is inherent in our own mind. The 'momentary mind' (Kshana-citta) refers to the mind of an ordinary person reciting the Buddha's name. The mind in a kshana (instant), is extremely subtle and weak, hence it is called 'momentary'. It means that the Buddha land, which is ten trillion distances away, resides within the momentary mind of an ordinary person. That is, the mind is the land, and the land is the mind. Therefore, it is said that there is originally no difference between them.
『Hundred billion suns and moons, etc.』, explains that the three thousand great thousand worlds are transformed by one Buddha, hence it is one Buddha land. The three thousand refers to the small thousand, middle thousand, and great thousand worlds. One sun and moon, one Mount Sumeru, one great sea, and one Iron Ring Mountain (Chakravada) constitute one Jambudvipa (four continents). One thousand Jambudvipas constitute a 'small thousand world'. One thousand small thousand worlds constitute a 'middle thousand world'. One thousand middle thousand worlds constitute a 'great thousand world'. In total, there are a hundred billion suns and moons, etc. 'Ten thousand times ten thousand' further emphasizes its distance. 'Bodhi below' precisely explains the principle of interpenetration. 'Bodhi' refers to the great earth. 'Kshana' here refers to an extremely short period of time. There are ninety kshanas in one thought, hence it is said to be extremely short. When a thought arises, it necessarily possesses four parts: the pure land that is produced is the object-aspect (lakshana-bhaga); the mind that is capable of producing is the subject-aspect (darshana-bhaga); the seeing-aspect and the object-aspect, the self-awareness aspect (svasamvedana-bhaga), and the awareness-of-self-awareness aspect (saksat-svasamvedana-bhaga). These four parts are solely the mind, hence it is said that the mind is the land, and the land is the mind, and there is no difference between them. The above is the analysis of the principle of interpenetration.
○2. Questions and Answers for Further Explanation
Question: This momentary mind, residing within the square inch (referring to the heart, Bodhi doubt), how can it contain such a distant Buddha land? Answer: This momentary mind, those who are deluded think it is small, those who are enlightened view it with a grand perspective. Truth and falsehood are originally not different. Because this deluded mind arises entirely from the self-nature. Since the self-nature is boundless, the mind is also boundless. The self-nature is like the great ocean, the mind is like a floating bubble. The entire ocean is the bubble, and the bubble also encompasses the ocean. The True Thusness (Tathata) remains unchanged while adapting to conditions, and adapts to conditions while remaining unchanged. Since it is said to adapt to conditions while remaining unchanged, how can we limit its size with truth and falsehood?
Square inch refers to the fleshy heart.
心也。此心方圓。不出寸許。故曰方寸。乃五臟中心臟。浮塵意根。俗云神藏於心。故曰居於方寸。亦第八識相分。答中言真妄無二者。真。謂真性。妄。謂妄心。性。乃不變之體。心。乃隨緣之用。體用不二也。妄心全性而起者。謂全豎窮橫遍之性。起為介爾之心。全介爾之心。即豎窮橫遍之性。故曰性既無邊。心亦無際也。性如大海。更以喻釋也。文可知。心土相即門竟。
○四生佛不二門。又二。初偈頌。二論文○今初。
阿彌與凡夫。迷悟雖有殊。佛心眾生心。究竟無有二。
○二論文分四。初生佛分于迷悟。二迷悟依於心性。三心性體不受迷。四稱性行無虛棄○今初。
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。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。迷悟之相。譬彼雲泥。
三身者。梵語毗盧遮那。此云遍一切處。華嚴云。法身遍在一切處。一切眾生及國土。三世悉在無有餘。無有形相而可得。梵語盧舍那。此云光明遍照。梵網云。我今盧舍那。方坐蓮華臺等。梵語釋迦牟尼。此云能仁寂默。然此三名。不可定執。晉譯華嚴。皆盧舍那。唐譯皆稱毗盧遮那。華嚴又云。或名釋迦。或名遮那等。只
【現代漢語翻譯】 現代漢語譯本： 『心也。此心方圓。不出寸許。故曰方寸。乃五臟中心臟。浮塵意根。俗云神藏於心。故曰居於方寸。亦第八識相分。』這裡的心，指的是方寸之心，它方圓不大，大約只有一寸左右，所以叫做方寸。它是五臟之中心臟，也是浮動的塵埃般的意念的根本。世俗說神藏在心中，所以說心居住在方寸之間。這也可以說是第八識（阿賴耶識）的相分（現象）。 『答中言真妄無二者。真。謂真性。妄。謂妄心。性。乃不變之體。心。乃隨緣之用。體用不二也。』回答中說真和妄沒有分別，真指的是真性，妄指的是妄心。真性是不變的本體，妄心是隨緣而起的作用，本體和作用是不可分割的。 『妄心全性而起者。謂全豎窮橫遍之性。起為介爾之心。全介爾之心。即豎窮橫遍之性。故曰性既無邊。心亦無際也。』妄心完全由真性而生起，指的是完全由豎窮橫遍的真性，生起微小的心念。而這微小的心念，又完全包含著豎窮橫遍的真性。所以說，真性既然無邊無際，心念也同樣無邊無際。 『性如大海。更以喻釋也。文可知。心土相即門竟。』真性就像大海一樣。這是用比喻來解釋。從文字上就可以理解。心土相即門到此結束。
『○四生佛不二門。又二。初偈頌。二論文○今初。』四生（卵生、胎生、濕生、化生）和佛不二法門，又分為兩部分。第一部分是偈頌，第二部分是論文。現在開始第一部分。
『阿彌與凡夫。迷悟雖有殊。佛心眾生心。究竟無有二。』阿彌陀佛（Amitabha）和凡夫，雖然在迷惑和覺悟上有區別，但是佛的心和眾生的心，最終是沒有分別的。
『○二論文分四。初生佛分于迷悟。二迷悟依於心性。三心性體不受迷。四稱性行無虛棄○今初。』第二部分的論文分為四個部分。第一部分是佛和眾生在迷惑和覺悟上的區別，第二部分是迷惑和覺悟依賴於心性，第三部分是心性的本體不受迷惑的影響，第四部分是符合心性的行為不會白費。現在開始第一部分。
『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。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。迷悟之相。譬彼雲泥。』論文中說，阿彌陀佛（Amitabha）是已經證得果位的人，成就了三身（Trikaya）、四智（Four Wisdoms）、十力（Ten Powers）、四無所畏（Four Fearlessnesses）、十八不共法（Eighteen Unshared Qualities）等功德。凡夫是還在因地修行的人，具足無量無數的煩惱，造作無量無數的業力，應當承受無量無數的生死輪迴。迷惑和覺悟的差別，就像雲和泥一樣。
『三身者。梵語毗盧遮那。此云遍一切處。華嚴云。法身遍在一切處。一切眾生及國土。三世悉在無有餘。無有形相而可得。梵語盧舍那。此云光明遍照。梵網云。我今盧舍那。方坐蓮華臺等。梵語釋迦牟尼。此云能仁寂默。然此三名。不可定執。晉譯華嚴。皆盧舍那。唐譯皆稱毗盧遮那。華嚴又云。或名釋迦。或名遮那等。只』三身（Trikaya），梵語是毗盧遮那（Vairocana），意思是遍一切處。《華嚴經》說，法身（Dharmakaya）遍在一切處，一切眾生和國土，過去、現在、未來三世都在其中，沒有遺漏，但法身沒有具體的形相可以執著。梵語盧舍那（Locana），意思是光明遍照。《梵網經》說，『我現在是盧舍那佛，端坐在蓮花臺上』等等。梵語釋迦牟尼（Sakyamuni），意思是能仁寂默。然而，這三個名字，不能固定執著。晉朝翻譯的《華嚴經》，都譯為盧舍那佛，唐朝翻譯的都稱為毗盧遮那佛。《華嚴經》又說，有時稱為釋迦，有時稱為遮那等等，只是
【English Translation】 English version: '心也。此心方圓。不出寸許。故曰方寸。乃五臟中心臟。浮塵意根。俗云神藏於心。故曰居於方寸。亦第八識相分。' 'Heart' refers to the square-inch heart, which is square and round, no more than an inch in size, hence the name 'square-inch'. It is the heart of the five organs, the root of floating dust-like thoughts. Common people say that the spirit is hidden in the heart, so it is said to reside in the 'square-inch'. It is also the aspect of the eighth consciousness (Alaya-vijnana). '答中言真妄無二者。真。謂真性。妄。謂妄心。性。乃不變之體。心。乃隨緣之用。體用不二也。' The answer says that truth and falsehood are not two. 'Truth' refers to true nature, 'falsehood' refers to false mind. Nature is the unchanging substance, mind is the function that arises with conditions. Substance and function are not two. '妄心全性而起者。謂全豎窮橫遍之性。起為介爾之心。全介爾之心。即豎窮橫遍之性。故曰性既無邊。心亦無際也。' The false mind arises entirely from the true nature, meaning that the entire vertically exhaustive and horizontally pervasive nature gives rise to a tiny thought. And this tiny thought fully contains the vertically exhaustive and horizontally pervasive nature. Therefore, it is said that since the nature is boundless, the mind is also boundless. '性如大海。更以喻釋也。文可知。心土相即門竟。' The nature is like the great ocean. This is explained with a metaphor. It can be understood from the text. The gate of the non-duality of mind and land ends here.
'○四生佛不二門。又二。初偈頌。二論文○今初。' The gate of non-duality between the four kinds of birth (oviparous, viviparous, moisture-born, and metamorphic) and the Buddha is divided into two parts. The first part is verses, and the second part is essays. Now we begin with the first part.
'阿彌與凡夫。迷悟雖有殊。佛心眾生心。究竟無有二。' Amitabha (Amitabha) and ordinary beings, although different in delusion and enlightenment, the mind of the Buddha and the mind of sentient beings are ultimately not two.
'○二論文分四。初生佛分于迷悟。二迷悟依於心性。三心性體不受迷。四稱性行無虛棄○今初。' The second part of the essay is divided into four parts. The first part is the difference between the Buddha and sentient beings in delusion and enlightenment, the second part is that delusion and enlightenment depend on the nature of mind, the third part is that the substance of the nature of mind is not affected by delusion, and the fourth part is that actions in accordance with the nature will not be in vain. Now we begin with the first part.
'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。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。迷悟之相。譬彼雲泥。' The essay says that Amitabha (Amitabha) is a person who has attained the fruit, having achieved the Three Bodies (Trikaya), Four Wisdoms (Four Wisdoms), Ten Powers (Ten Powers), Four Fearlessnesses (Four Fearlessnesses), Eighteen Unshared Qualities (Eighteen Unshared Qualities), and other merits. Ordinary beings are people who are still in the stage of cause, possessing countless troubles, creating countless karmic bonds, and destined to undergo countless cycles of birth and death. The difference between delusion and enlightenment is like clouds and mud.
'三身者。梵語毗盧遮那。此云遍一切處。華嚴云。法身遍在一切處。一切眾生及國土。三世悉在無有餘。無有形相而可得。梵語盧舍那。此云光明遍照。梵網云。我今盧舍那。方坐蓮華臺等。梵語釋迦牟尼。此云能仁寂默。然此三名。不可定執。晉譯華嚴。皆盧舍那。唐譯皆稱毗盧遮那。華嚴又云。或名釋迦。或名遮那等。只' The Three Bodies (Trikaya), in Sanskrit, is Vairocana (Vairocana), which means 'pervading all places'. The Avatamsaka Sutra says, 'The Dharmakaya (Dharmakaya) pervades all places, all sentient beings and lands, the three times are all within it without remainder, but the Dharmakaya has no specific form to be attached to.' In Sanskrit, Locana (Locana) means 'light pervading all'. The Brahma Net Sutra says, 'I am now the Locana Buddha, sitting upright on the lotus platform,' and so on. In Sanskrit, Sakyamuni (Sakyamuni) means 'capable of benevolence and silence'. However, these three names should not be rigidly adhered to. The Avatamsaka Sutra translated in the Jin Dynasty was all translated as Locana Buddha, and the one translated in the Tang Dynasty was called Vairocana Buddha. The Avatamsaka Sutra also says, 'Sometimes it is called Sakyamuni, sometimes it is called Vairocana,' and so on, only
是梵音不同耳。雖有三名。本無異體。然此三身。各論單復。法身單。唯指本覺性體。報身單。指始覺智圓。化身單。指慈悲應現。法身復者。一者自性清凈法身。二者離垢妙極法身。報身復者。一者自受用報身。即諸佛智斷二德。究竟果德。二者他受用報身。即地上菩薩所見剎塵相好。化身復者。一者應現身。示成八相。二者變化身。無而倏有。示現八相。又有三種。一者勝應身。謂地上所見。亦名他受用。二者帶劣勝應身。即通教三乘所見。三劣應身。藏教所見丈六老比丘相。四智者。謂轉八識成四智。轉第八為大圓鏡智。第七為平等性智。第六為妙觀察智。前五為成所作智。十力者。一者是處非處智力。知一切眾生果報因緣。如作善業能得樂報。名是處。作惡業望于善報。名非處。二者知業智力。知一切眾生三世所有業力。三者知定智力。知禪三昧。四者知根智力。知諸眾生上中下根。五者知欲智力。知諸眾生種種欲樂。六者知界智力。知諸眾生世間種種界分。七者知至處智力。知一切道至處相。八者宿命智力。知過去一世乃至百千萬世。姓名苦樂壽夭等。九者天眼智力。見諸眾生生時死時。善道惡道等。十者漏盡智力。自知我生已盡。不受後有。四無所畏者。一者一切智無畏。謂於一切諸法。盡知盡見。故無
【現代漢語翻譯】 現代漢語譯本： 只是梵音不同罷了。雖然有三個名稱（法身、報身、化身），但其本體並沒有不同。然而，這三身，各自又有單復之分。法身是單指，僅指本覺自性之體。報身是單指，指始覺之智慧圓滿。化身是單指，指慈悲應機示現。 法身有複數，一是自性清凈法身，二是離垢妙極法身。報身有複數，一是自受用報身，即諸佛的智斷二德，是究竟的果德。二是他受用報身，即地上菩薩所見的剎土微塵般的相好。 化身有複數，一是應現身，示現成佛的八相。二是變化身，無中生有，示現八相。又有三種化身，一是勝應身，指地上菩薩所見，也叫他受用身。二是帶劣勝應身，即通教三乘人所見。三是劣應身，藏教所見到的丈六老比丘相。 四智是指，將八識轉為四智。轉第八識為大圓鏡智，轉第七識為平等性智，轉第六識為妙觀察智，前五識轉為成所作智。十力是指，一是是處非處智力，知一切眾生果報因緣，如作善業能得樂報，名為是處；作惡業希望得到善報，名為非處。二是知業智力，知一切眾生三世所有的業力。三是知定智力，知禪定三昧。四是知根智力，知諸眾生上中下根器。五是知欲智力，知諸眾生種種欲樂。六是知界智力，知諸眾生世間種種界分。七是知至處智力，知一切道所至之處的相狀。八是宿命智力，知過去一世乃至百千萬世的姓名、苦樂、壽命長短等。九是天眼智力，見諸眾生死時生時，善道惡道等。十是漏盡智力，自己知道我生已經窮盡，不再受後有。 四無所畏是指，一是一切智無畏，對於一切諸法，完全知曉，完全證見，所以無所畏懼。
【English Translation】 English version: It's just different Sanskrit sounds. Although there are three names (Dharmakaya, Sambhogakaya, Nirmanakaya), their essence is not different. However, these three bodies each have singular and plural aspects. The Dharmakaya is singular, referring only to the essence of original enlightenment. The Sambhogakaya is singular, referring to the perfect wisdom of initial enlightenment. The Nirmanakaya is singular, referring to the compassionate manifestation in response to needs. The Dharmakaya has plural aspects: first, the Svabhavikakaya (self-nature pure Dharmakaya); second, the Vimalakaya (immaculate and wonderful Dharmakaya). The Sambhogakaya has plural aspects: first, the Svayam Sambhogakaya (self-enjoyment Sambhogakaya), which is the wisdom and cessation of afflictions of all Buddhas, the ultimate fruition. Second, the Parartha Sambhogakaya (other-enjoyment Sambhogakaya), which is the excellent qualities like dust motes in the Buddha-fields seen by Bodhisattvas on the ground. The Nirmanakaya has plural aspects: first, the manifestation body, demonstrating the eight aspects of attaining Buddhahood. Second, the transformation body, appearing from nothing, demonstrating the eight aspects. There are also three types of Nirmanakaya: first, the superior manifestation body, which is seen by Bodhisattvas on the ground, also called the other-enjoyment body. Second, the mixed superior-inferior manifestation body, which is seen by those of the Three Vehicles in the shared teachings. Third, the inferior manifestation body, the sixteen-foot-tall elderly Bhikshu form seen in the Tripitaka teachings. The Four Wisdoms refer to transforming the eight consciousnesses into the four wisdoms. Transforming the eighth consciousness into the Great Perfect Mirror Wisdom (Adarsa-jnana), transforming the seventh consciousness into the Wisdom of Equality (Samata-jnana), transforming the sixth consciousness into the Wonderful Discriminating Wisdom (Pratyaveksana-jnana), and transforming the first five consciousnesses into the Wisdom of Accomplishing Actions (Krtyanusthana-jnana). The Ten Powers refer to: first, the power of knowing what is possible and impossible, knowing the causes and conditions of the karmic retribution of all beings, such as doing good deeds leading to happy results, which is called possible; hoping for good results from doing evil deeds, which is called impossible. Second, the power of knowing karma, knowing all the karmic forces of all beings in the three times. Third, the power of knowing meditation, knowing dhyana and samadhi. Fourth, the power of knowing faculties, knowing the superior, middling, and inferior faculties of all beings. Fifth, the power of knowing desires, knowing the various desires and pleasures of all beings. Sixth, the power of knowing realms, knowing the various realms of all beings in the world. Seventh, the power of knowing destinations, knowing the characteristics of the destinations of all paths. Eighth, the power of knowing past lives, knowing the names, suffering, happiness, and lifespans of past lives, even hundreds of thousands of millions of lives. Ninth, the power of the heavenly eye, seeing beings being born and dying, in good and evil realms, etc. Tenth, the power of the exhaustion of outflows, knowing oneself that my birth is exhausted, and I will not receive future existence. The Four Fearlessnesses refer to: first, the fearlessness of all-knowing wisdom, being completely aware and completely seeing all dharmas, therefore having no fear.
所畏。二漏盡無畏。謂佛五住究盡。二死永亡。故無所畏。三者說障道無畏。謂于障道之法。能知能說。故無所畏。四者說苦盡道無畏。謂於盡苦之道。能知能說。故無所畏。十八不共法者。唯佛一人有。不與三乘共。一者身無失。二者口無失。三者意無失。四者無不定心。五者無異想心。六者無不知已舍心。七者欲無減。八者念無減。九者精進無減。十者智慧無減。十一者解脫無減。十二者解脫知見無減。十三者身業隨智慧行。十四者口業隨智慧行。十五者意業隨智慧行。十六者知過去世無礙。十七者知現在世無礙。十八者知未來世無礙。功德者。力用也。凡夫者。因人也者。謂四教內凡外凡也。因人則通。等覺皆名因人。具足無量恒沙煩惱者。見思煩惱。塵沙煩惱。無明煩惱。恒沙業系者。謂有漏業。無漏業。亦有亦無漏業。造業必感苦果。故名為系。恒沙生死者。謂分段變易二種生死。業多生死亦多也。迷悟者。真中二種迷悟也。譬彼雲泥者。天地懸殊也。生佛分于迷悟竟。
○二迷悟依於心性。
而言究竟無二者。謂據相而言。則不二而二。約性而論。則二而不二。蓋諸佛乃悟眾生心內諸佛。眾生乃迷諸佛心內眾生。所以悟者。悟眾生本具性體性量性具也。所以迷者。迷諸佛所證性體性量性具也
【現代漢語翻譯】 現代漢語譯本： 四無所畏。（1）正等覺無畏：佛陀證悟一切法，如實知見，無所畏懼。（2）漏盡無畏：佛陀斷盡五住地煩惱，永離生死，故無所畏懼。（3）說障道無畏：對於障礙修道的法，佛陀能知能說，故無所畏懼。（4）說盡苦道無畏：對於能夠滅盡痛苦的道路，佛陀能知能說，故無所畏懼。 十八不共法：唯有佛陀才具有的十八種功德，不與聲聞、緣覺、菩薩三乘共有。（1）身無失：身行清凈，沒有過失。（2）口無失：言語真實，沒有過失。（3）意無失：心念正直，沒有過失。（4）無不定心：心常在定，沒有散亂。（5）無異想心：心無分別，平等對待一切。（6）無不知已舍心：對於所知之法，徹底明瞭后才捨棄。（7）欲無減：希求利益眾生的願望永不減退。（8）念無減：正念堅固，永不忘失。（9）精進無減：精進修行，永不懈怠。（10）智慧無減：智慧圓滿，永不衰退。（11）解脫無減：從煩惱中解脫，永不退轉。（12）解脫知見無減：對於解脫的知見，永不迷昧。（13）身業隨智慧行：身體的行為都依隨智慧而行。（14）口業隨智慧行：語言的行為都依隨智慧而行。（15）意業隨智慧行：意念的行為都依隨智慧而行。（16）知過去世無礙：對於過去世的事情，了知通達，沒有障礙。（17）知現在世無礙：對於現在世的事情，了知通達，沒有障礙。（18）知未來世無礙：對於未來世的事情，了知通達，沒有障礙。 功德：指佛陀的殊勝作用。 凡夫：指還在輪迴中的眾生，包括四教（藏、通、別、圓）內的凡夫和外凡夫。此處『因人』一詞可以通用，等覺菩薩也稱為『因人』。 具足無量恒沙煩惱：具有見思煩惱、塵沙煩惱、無明煩惱等無量煩惱。 恒沙業系：指有漏業、無漏業、亦有亦無漏業。造作惡業必定會感得苦果，所以稱為『系』。 恒沙生死：指分段生死和變易生死兩種生死。業力越多，生死輪迴也越多。 迷悟：指對於真如實相的迷惑和覺悟。 譬彼雲泥：比喻差別極大，如同雲和泥的差別。 以上說明了眾生和佛陀的區別在於迷惑和覺悟。 ○二 迷悟依於心性 而言究竟無二者：從現象上來說，不二而二，從本性上來說，二而不二。諸佛是覺悟了眾生心中本自具有的諸佛，眾生是迷惑了諸佛心中本自具有的眾生。覺悟的人，覺悟了眾生本具的性體、性量、性具。迷惑的人，迷惑了諸佛所證的性體、性量、性具。
【English Translation】 English version: The Four Fearlessnesses: (1) Fearlessness of Perfect Enlightenment: The Buddha has realized all dharmas and sees them as they truly are, hence is fearless. (2) Fearlessness of Exhaustion of Defilements: The Buddha has exhausted the five abodes of affliction and is forever free from birth and death, hence is fearless. (3) Fearlessness of Speaking about Obstructive Dharmas: The Buddha knows and can speak about the dharmas that obstruct the path to enlightenment, hence is fearless. (4) Fearlessness of Speaking about the Path to the End of Suffering: The Buddha knows and can speak about the path that leads to the cessation of suffering, hence is fearless. The Eighteen Uncommon Dharmas: The eighteen qualities that only the Buddha possesses, not shared by the Three Vehicles (Śrāvaka, Pratyekabuddha, and Bodhisattva). (1) No physical misconduct: Pure in bodily actions, without fault. (2) No verbal misconduct: Truthful in speech, without fault. (3) No mental misconduct: Upright in thought, without fault. (4) No absent-mindedness: Always mindful, without distraction. (5) No differential perception: Impartial, treating all equally. (6) No abandonment without full knowledge: Only abandoning what is fully understood. (7) Undiminished desire: The aspiration to benefit sentient beings never diminishes. (8) Undiminished mindfulness: Steadfast mindfulness, never forgotten. (9) Undiminished diligence: Diligent in practice, never懈怠. (10) Undiminished wisdom: Perfect wisdom, never declining. (11) Undiminished liberation: Liberated from afflictions, never regressing. (12) Undiminished knowledge and vision of liberation: Clear knowledge and vision of liberation, never obscured. (13) Bodily actions follow wisdom: Bodily actions are guided by wisdom. (14) Verbal actions follow wisdom: Verbal actions are guided by wisdom. (15) Mental actions follow wisdom: Mental actions are guided by wisdom. (16) Unobstructed knowledge of the past: Knowing the past without obstruction. (17) Unobstructed knowledge of the present: Knowing the present without obstruction. (18) Unobstructed knowledge of the future: Knowing the future without obstruction. Merit (功德, Gōngdé): Refers to the Buddha's extraordinary functions. Ordinary beings (凡夫, Fánfū): Refers to sentient beings still in samsara, including ordinary beings within the Four Teachings (Tripiṭaka, Common, Distinct, and Perfect) and external ordinary beings. Here, the term '因人' (Yīnrén, cause-person) can be used generally; even Equal Enlightenment Bodhisattvas are called '因人'. Possessing immeasurable afflictions like the sands of the Ganges: Possessing immeasurable afflictions such as afflictions of views and emotions (見思煩惱, Jiàn sī fánnǎo), afflictions like dust and sand (塵沙煩惱, Chén shā fánnǎo), and afflictions of ignorance (無明煩惱, Wúmíng fánnǎo). Karmic bonds like the sands of the Ganges: Refers to defiled karma (有漏業, Yǒulòu yè), undefiled karma (無漏業, Wúlòu yè), and karma that is both defiled and undefiled (亦有亦無漏業, Yì yǒu yì wú lòu yè). Creating negative karma inevitably leads to suffering, hence the term 'bonds'. Birth and death like the sands of the Ganges: Refers to the two types of birth and death: segmented birth and death (分段生死, Fēnduàn shēngsǐ) and transformational birth and death (變易生死, Biànyì shēngsǐ). The more karma, the more cycles of birth and death. Delusion and enlightenment: Refers to delusion and enlightenment regarding the true nature of reality. Like clouds and mud: An analogy for extreme difference, like the difference between clouds and mud. The above explains that the difference between sentient beings and Buddhas lies in delusion and enlightenment. ○2. Delusion and Enlightenment Depend on Mind-Nature To say that ultimately there is no difference: From the perspective of phenomena, it is 'not two but two'; from the perspective of essence, it is 'two but not two'. The Buddhas are enlightened to the Buddhas inherently present within the minds of sentient beings, and sentient beings are deluded about the sentient beings inherently present within the minds of the Buddhas. Those who are enlightened are enlightened to the inherent nature, capacity, and qualities of sentient beings. Those who are deluded are deluded about the inherent nature, capacity, and qualities realized by the Buddhas.
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據相而言者。謂按俗諦中事相而言也。不二而二者。修德不同故。即而常自六也。約性而論者。約真諦理性而言也。二而不二者。性德體一故。六而常自即也。蓋諸佛下。明不二所以也。諸佛者。乃四教佛。法報應化也。乃悟眾生心內諸佛者。謂法佛乃眾生心內性體諸佛。報佛乃眾生心內性量諸佛。應化乃眾生心內性具諸佛。眾生者。乃四教眾生。謂九法界。乃迷諸佛心內眾生者。謂菩薩乃諸佛心內無明眾生。二乘乃諸佛心內塵沙眾生。六凡乃諸佛心內見思眾生。此明能迷能悟也。所以下。明所迷所悟也。譬如依方故悟。依方故迷。所以悟者。悟眾生本具性體性量性具者。謂法佛悟性體。報佛悟性具。應化悟性量。又法佛圓悟。報佛次第悟。應化體析悟也。所以迷者。迷諸佛所證性體性量性具者。謂菩薩迷性體。二乘迷性具。六凡迷性量。又六凡全迷。二乘迷俗中。菩薩迷中道。迷悟依於心性竟。
○三心性體不受迷。
心性之妙。豈受其迷。迷而不迷。斯言有在。
非唯不受其迷。而亦不受其悟。喻如定方原無動。迷悟在於人。約人有迷悟。方不屬迷悟。雖不屬迷悟。而亦不離迷悟。故曰迷而不迷。斯言有在。亦可言悟而不悟也。心性體不受迷竟。
○四稱性行無虛棄。
【現代漢語翻譯】 現代漢語譯本 關於從現象方面來說：這是指按照世俗諦中的事相來說。『不二而二』是指修行的功德不同。『即』是指本體本來就是六。關於從本性方面來說：這是指按照真諦的理性來說。『二而不二』是指本性的功德本體是一樣的。『六』是指本體本來就是『即』。 『蓋諸佛』以下，說明不二的道理。『諸佛』是指四教佛（法、報、應、化四身佛）。『乃悟眾生心內諸佛者』，是指法身佛是眾生心內的性體諸佛，報身佛是眾生心內的性量諸佛，應化身佛是眾生心內的性具諸佛。『眾生』是指四教眾生（九法界）。『乃迷諸佛心內眾生者』，是指菩薩是諸佛心內的無明眾生，二乘是諸佛心內的塵沙眾生，六凡是諸佛心內的見思眾生。這說明了能迷惑和能覺悟。 『所以』以下，說明所迷惑和所覺悟的。譬如依靠方向才能覺悟，依靠方向也會迷惑。『所以悟者』，是覺悟眾生本具的性體、性量、性具。法身佛覺悟性體，報身佛覺悟性具，應化身佛覺悟性量。另外，法身佛是圓滿覺悟，報身佛是次第覺悟，應化身佛是體析覺悟。『所以迷者』，是迷惑諸佛所證的性體、性量、性具。菩薩迷惑性體，二乘迷惑性具，六凡迷惑性量。另外，六凡是完全迷惑，二乘迷惑俗諦，菩薩迷惑中道。迷惑和覺悟都依賴於心性。心性體不受迷惑。 心性的奧妙，怎麼會受到迷惑呢？迷惑而不迷惑，這句話是有道理的。 不僅僅是不受迷惑，而且也不受覺悟。比喻就像定方本來就沒有動。迷惑和覺悟在於人。從人來說有迷惑和覺悟，但定方不屬於迷惑和覺悟。雖然不屬於迷惑和覺悟，但也不離開迷惑和覺悟。所以說迷惑而不迷惑，這句話是有道理的。也可以說覺悟而不覺悟。心性體不受迷惑完畢。 稱合本性的行為沒有虛假的拋棄。
【English Translation】 English version Regarding speaking from the perspective of phenomena: This refers to speaking according to the characteristics of things in conventional truth (俗諦). 'Non-dual yet dual' refers to the differences in the merits of cultivation. 'Is' (即) refers to the essence being inherently six. Regarding speaking from the perspective of nature: This refers to speaking according to the rationality of ultimate truth (真諦). 'Dual yet non-dual' refers to the fact that the merits of nature are of the same essence. 'Six' refers to the essence being inherently 'is'. 'That all Buddhas' below explains the principle of non-duality. 'All Buddhas' refers to the Four Teachings Buddhas (法, 報, 應, 化 - Dharma, Reward, Manifestation, Transformation bodies). 'That is, realizing the Buddhas within the minds of sentient beings' refers to the Dharma body Buddha being the nature-essence Buddhas within the minds of sentient beings, the Reward body Buddha being the nature-measure Buddhas within the minds of sentient beings, and the Manifestation and Transformation body Buddhas being the nature-endowment Buddhas within the minds of sentient beings. 'Sentient beings' refers to the sentient beings of the Four Teachings (Nine Realms). 'That is, being deluded by the sentient beings within the minds of all Buddhas' refers to Bodhisattvas being the ignorance sentient beings within the minds of all Buddhas, Two Vehicles (聲聞，緣覺) being the dust-and-sand sentient beings within the minds of all Buddhas, and the Six Realms (六凡) being the view-and-thought sentient beings within the minds of all Buddhas. This explains the ability to be deluded and the ability to be enlightened. 'Therefore' below explains what is deluded and what is enlightened. For example, one can only be enlightened by relying on direction, and one can also be deluded by relying on direction. 'Therefore, those who are enlightened' are enlightened to the inherent nature-essence, nature-measure, and nature-endowment of sentient beings. The Dharma body Buddha is enlightened to the nature-essence, the Reward body Buddha is enlightened to the nature-endowment, and the Manifestation and Transformation body Buddha is enlightened to the nature-measure. In addition, the Dharma body Buddha is enlightened completely, the Reward body Buddha is enlightened sequentially, and the Manifestation and Transformation body Buddha is enlightened analytically. 'Therefore, those who are deluded' are deluded by the nature-essence, nature-measure, and nature-endowment that all Buddhas have realized. Bodhisattvas are deluded by the nature-essence, Two Vehicles are deluded by the nature-endowment, and the Six Realms are deluded by the nature-measure. In addition, the Six Realms are completely deluded, Two Vehicles are deluded by conventional truth, and Bodhisattvas are deluded by the Middle Way. Delusion and enlightenment both depend on the nature of the mind. The essence of the mind-nature is not subject to delusion. How can the subtlety of the mind-nature be subject to delusion? Deluded yet not deluded, there is reason in this statement. Not only is it not subject to delusion, but it is also not subject to enlightenment. The analogy is like a fixed direction that has never moved. Delusion and enlightenment lie in people. From the perspective of people, there is delusion and enlightenment, but the fixed direction does not belong to delusion and enlightenment. Although it does not belong to delusion and enlightenment, it also does not depart from delusion and enlightenment. Therefore, it is said that deluded yet not deluded, there is reason in this statement. It can also be said that enlightened yet not enlightened. The essence of the mind-nature is not subject to delusion is complete. Actions that accord with the inherent nature are not falsely discarded.
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。故古德云。諸佛心內眾生。塵塵極樂。眾生心內諸佛。唸唸證真。故彌陀即我心。我心即彌陀。未舉念時。早已成就。才舉心念。即便圓成。感應道交。為有此理。故唸佛人。功不唐捐。
會合可知者。三身已會合。四智者。鏡智即法身。乃性體。平等智即報身。乃性量。成事智即應身。乃性具。觀察智通三身。十力。四無所畏。不共法等。各分四教。四教合三身可知矣。故古德云者。引古證也。塵塵極樂者。眾生即佛故。唸唸證真者。佛即眾生故。由其佛即眾生。故彌陀即我心矣。由其眾生即佛。故我心即彌陀也。未舉念時早已成就者。性德本然也。才舉心念即便圓成者。修德合性。故曰一念相應一念佛。唸唸相應唸唸佛也。感應道交二句者。我為能感。佛為所感。佛為能應。我為所應。為有此不二之心焉。生佛不二門竟。
○五法界爲念門二。初偈頌。二論文○今初。
法界圓融體。作我一念心。故我念佛心。全體是法界。
法界圓融體者。即事事無礙法界之體也。豎窮橫遍故曰圓。法法無礙故曰融。作我一念心者。亦可說一念境。一念香。一念華等。無不可也。
【現代漢語翻譯】 現代漢語譯本： 因此，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）。自性的度量，就是報身（Sambhogakaya，佛的報償之身）。自性所具備的，就是應身（Nirmanakaya，佛的化身）。四智（Four Wisdoms）、十力（Ten Powers）、四無所畏（Four Fearlessnesses）、十八不共法（Eighteen Unshared Qualities）等功德，會合起來就可明白。所以古德說：『諸佛心內的眾生，每個微塵都是極樂世界；眾生心內的諸佛，每個念頭都在證悟真如。』所以，阿彌陀佛（Amitabha）就是我的心，我的心就是阿彌陀佛。在沒有生起念頭的時候，就已經成就；才生起心念，就立即圓滿成就。感應道交，就是這個道理。所以唸佛的人，功德不會白費。
『會合可知』的意思是，法身、報身、應身已經會合。四智中，鏡智（The Great Perfect Mirror Wisdom）就是法身，是自性本體；平等性智（The Wisdom of Equality）就是報身，是自性度量；成所作智（The Wisdom of Accomplishing Activities）就是應身，是自性所具備的；妙觀察智（The Wisdom of Wonderful Observation）貫通法身、報身、應身。十力、四無所畏、不共法等，各自區分四教（Four Teachings），四教合起來就可明白三身。『故古德云者』，是引用古人的話來證明。『塵塵極樂者』，是因為眾生就是佛。『唸唸證真者』，是因為佛就是眾生。因為佛就是眾生，所以阿彌陀佛就是我的心。因為眾生就是佛，所以我的心就是阿彌陀佛。『未舉念時早已成就者』，是說自性本自具有。『才舉心念即便圓成者』，是說修德與性德相合，所以說『一念相應一念佛，唸唸相應唸唸佛』。『感應道交』這兩句，我為能感，佛為所感；佛為能應，我為所應，因為有這種不二之心。生佛不二門結束。
○五法界爲念門之二。首先是偈頌，然後是論文。○現在開始。
法界圓融的本體，作為我一念的心。所以，我念佛的心，全體就是法界。
『法界圓融體者』，就是事事無礙法界的本體。豎窮三際，橫遍十方，所以說是『圓』。法法之間沒有障礙，所以說是『融』。『作我一念心者』，也可以說一念境、一念香、一念華等等，沒有不可以的。
【English Translation】 English version: Therefore, the inherent nature of all sentient beings is the Dharmakaya (Body of Essence, the Dharma Body of the Buddha) realized by all Buddhas. The measure of this nature is the Sambhogakaya (Body of Bliss, the Reward Body of the Buddha). The inherent qualities of this nature are the Nirmanakaya (Body of Transformation, the Emanation Body of the Buddha). The Four Wisdoms, Ten Powers, Four Fearlessnesses, Eighteen Unshared Qualities, and other merits can be understood by combining them. Hence, an ancient master said: 'Within the minds of Buddhas, sentient beings are in every dust mote of the Pure Land; within the minds of sentient beings, Buddhas are realizing truth in every thought.' Therefore, Amitabha (Infinite Light Buddha) is my mind, and my mind is Amitabha. Before a thought arises, it is already accomplished; as soon as a thought arises, it is immediately perfected. The interaction of feeling and response is due to this principle. Therefore, the merit of those who recite the Buddha's name is never in vain.
'Can be understood by combining' means that the Dharmakaya, Sambhogakaya, and Nirmanakaya have already been combined. Among the Four Wisdoms, the Great Perfect Mirror Wisdom is the Dharmakaya, which is the essence of nature; the Wisdom of Equality is the Sambhogakaya, which is the measure of nature; the Wisdom of Accomplishing Activities is the Nirmanakaya, which is the inherent quality of nature; the Wisdom of Wonderful Observation pervades the Dharmakaya, Sambhogakaya, and Nirmanakaya. The Ten Powers, Four Fearlessnesses, Unshared Qualities, etc., are each divided into the Four Teachings, and the combination of the Four Teachings allows one to understand the Three Bodies. 'Hence, an ancient master said' is quoting the words of an ancient person to prove the point. 'Sentient beings are in every dust mote of the Pure Land' because sentient beings are Buddhas. 'Realizing truth in every thought' because Buddhas are sentient beings. Because Buddhas are sentient beings, Amitabha is my mind. Because sentient beings are Buddhas, my mind is Amitabha. 'Before a thought arises, it is already accomplished' means that the inherent nature is originally complete. 'As soon as a thought arises, it is immediately perfected' means that cultivation combines with inherent nature, hence the saying 'One thought in accord, one thought Buddha; every thought in accord, every thought Buddha.' The two sentences 'interaction of feeling and response' mean that I am the one who feels, and the Buddha is the one who is felt; the Buddha is the one who responds, and I am the one who is responded to, because there is this non-dual mind. The chapter on the non-duality of sentient beings and Buddhas ends.
○ Five Dharmadhatus as the Second Gate of Mindfulness. First, the verse; second, the essay. ○ Now we begin.
The perfectly interpenetrating essence of the Dharmadhatu becomes my one thought. Therefore, my mind that is mindful of the Buddha is entirely the Dharmadhatu.
'The perfectly interpenetrating essence of the Dharmadhatu' is the essence of the Dharmadhatu where there is no obstruction between phenomena. It extends vertically through the three periods of time and horizontally throughout the ten directions, hence it is called 'perfect'. There is no obstruction between phenomena, hence it is called 'interpenetrating'. 'Becomes my one thought' can also be said as one thought of realm, one thought of incense, one thought of flower, etc., there is nothing that is not possible.
全體是法界者。四種法界也。所念。即事法界。能念。即理法界。能所不二。即理事無礙法界。具足三千。即事事無礙法界也。
○二論文二。初正辯念體。二結示凈宗。初又三。初正辯。二引證。三況顯○今初。
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。凡此有心。皆由真如不變隨緣而作。全體即是法界。
三種凈業者。一者孝養父母。奉事師長。慈心不殺。修十善業。二者受持三皈。具足眾戒。不犯威儀。三者深信因果。讀誦大乘。勸進行者。見思者。謂見思二惑。見。謂身邊邪見戒。思。謂貪嗔癡慢疑。恒沙煩惱。謂煩惱無盡也。徹祖十門大旨曰。然於十門之中。第五一門為最要。以事理總別性修橫豎等義。舉不外此一念。以是全體法界故。是故學者。但能於此一門洞明。則前後諸門。盡在是矣。今略為點示。先示本科。行者正當稱名時。便是作佛觀時。謂一心專注洪名。便是能觀所觀。此中具足十法成乘。所念洪名。即不思議境。能念。即不思議菩提之心。能所不二。即不思議止觀。唸唸相應。即破法遍。若達此意。即識通塞。能念即念。所念即處。即四念處。唸唸相續。莫令不相續。即正勤。若功行熟。
【現代漢語翻譯】 現代漢語譯本
全體即是法界，指的是四種法界。所念之佛名，即是事法界。能念之心，即是理法界。能念與所念不二，即是理事無礙法界。具足三千諸法，即是事事無礙法界。
○二論文二。初正辯念體。二結示凈宗。初又三。初正辯。二引證。三況顯○今初。
論曰：修行者稱念佛名時，作佛觀想時，作主伴依正等觀想時，修習三種凈業時，一心不亂時，乃至散亂心稱名時，乃至見惑、思惑如恒河沙數般眾多，凡此種種有心之行，皆由真如不變隨緣而生起。全體即是法界。
三種凈業指的是：一者，孝養父母，奉事師長，慈心不殺生，修習十善業。二者，受持三皈依（皈依佛、皈依法、皈依僧），具足眾戒，不違犯威儀。三者，深信因果，讀誦大乘經典，勸導他人修行。見思惑指的是見惑和思惑。見惑包括身見、邊見、邪見、見取見、戒禁取見。思惑包括貪、嗔、癡、慢、疑。恒河沙數煩惱，指的是煩惱無盡無量。徹悟禪師《十門大旨》中說：『然而在十門之中，第五門最為重要，因為事理、總別、性修、橫豎等義，都離不開這一念。因為這一念全體即是法界。』因此，學習的人，只要能對這一門徹底明白，那麼前後諸門，都在其中了。現在略微點示本科的內容：修行者正在稱念佛名時，便是作佛觀想時，一心專注洪名，便是能觀與所觀。此中具足十法成乘。所念的洪名，即是不思議境。能唸的心，即是不思議菩提之心。能念與所念不二，即是不思議止觀。唸唸相應，即是破法遍。如果通達此意，就能識別通塞。能念即是念，所念即是處，即是四念處（身念處、受念處、心念處、法念處）。唸唸相續，不要令其間斷，即是正勤。如果功行純熟，
【English Translation】 English version
The entirety is the Dharmadhatu (法界, realm of reality), which refers to the four Dharmadhatus. The Buddha's name that is being recited is the Phenomenal Dharmadhatu (事法界, the realm of phenomena). The mind that is reciting is the Principle Dharmadhatu (理法界, the realm of principle). The non-duality of the reciting and the recited is the Non-Obstruction of Principle and Phenomena Dharmadhatu (理事無礙法界, the realm of non-obstruction between principle and phenomena). Possessing the three thousand realms is the Non-Obstruction of Phenomena and Phenomena Dharmadhatu (事事無礙法界, the realm of non-obstruction between phenomena and phenomena).
○ Two sections on the treatise. First, directly discussing the nature of mindfulness. Second, concluding with the Pure Land school. The first is further divided into three: first, direct discussion; second, citing evidence; third, illustrating through analogy. ○ Now, the first.
The treatise says: When a practitioner recites the Buddha's name, when contemplating the Buddha, when contemplating the main and supporting environments, when cultivating the three pure karmas, when the mind is unified and undisturbed, even when reciting the name with a scattered mind, even with afflictions like the sands of the Ganges (恒沙, Ganges river) such as views and thoughts, all these mindful actions arise from the unchanging True Thusness (真如, suchness) following conditions. The entirety is the Dharmadhatu.
The three pure karmas are: First, being filial to parents, serving teachers and elders, having a compassionate heart and not killing, cultivating the ten wholesome actions. Second, taking refuge in the Three Jewels (三皈, refuge in Buddha, Dharma, Sangha), fully upholding the precepts, not violating the proper conduct. Third, deeply believing in cause and effect, reciting the Mahayana scriptures, encouraging others to practice. 'Views and thoughts' refer to the two delusions of views and thoughts. 'Views' include the views of self, extremes, wrong views, holding to wrong views, and holding to wrong precepts. 'Thoughts' include greed, anger, ignorance, pride, and doubt. 'Afflictions like the sands of the Ganges' refer to endless afflictions. Chan Master Chewu's 'Ten Essential Gates' states: 'Among the ten gates, the fifth gate is the most important, because the meanings of phenomena and principle, general and specific, nature and cultivation, horizontal and vertical, etc., cannot go beyond this one thought. Because this one thought is the entirety of the Dharmadhatu.' Therefore, if a student can thoroughly understand this one gate, then all the preceding and following gates are contained within it. Now, a brief indication of the content of this section: When a practitioner is reciting the Buddha's name, it is the same as contemplating the Buddha. Focusing the mind on the great name is both the ability to contemplate and the object of contemplation. Within this, the ten dharmas for accomplishing the vehicle are fully present. The great name being recited is the inconceivable realm. The mind that is reciting is the inconceivable Bodhi mind. The non-duality of the reciting and the recited is the inconceivable cessation and contemplation. Each thought corresponding is breaking through all dharmas. If one understands this meaning, one can recognize what is unobstructed and what is obstructed. The ability to recite is mindfulness, and the object of recitation is the place, which is the four foundations of mindfulness (四念處, mindfulness of body, feelings, mind, and dharmas). Each thought continues without interruption, which is right diligence. If the practice is mature,
即如意足。以功行純熟。即五根生。根生故力用長。即五力。唸唸覺照。即七覺分。安隱而行。即八聖道。此道品調適。行住坐臥。懇禱禮拜。即對治助開。須識六即位次。莫起上慢。莫令妄想所動。即能安忍。以往生為期。即離法愛。此即十乘觀法。亦是作主伴依正余觀時。觀經疏云。觀雖十六。言佛便周。謂以主攝伴。以正攝依也。亦是修三種凈業時。謂我今唸佛求生者。正為過去無盡父母故。無盡師長故。無量眾生故。唸唸之中。具足如是三心。一句洪名。乃上上品十善。即此便是一體三皈。唸唸相續。便具足眾戒。行住坐臥不離。乃不犯威儀。唸佛為因。凈土為果。正當唸唸相續。即大乘經典。即此心佛。即第一義諦。亦以此勸進行者。亦是見思浩浩時。煩惱不曾斷故。此略點本科。再點十門。既曰法界全體。便是一真法界門。所念之佛即性具。能念之心即性量。能所不二即性體。此即三諦。能念屬身。所念屬土。能所惟一緣起。即身土緣起門。即能是所即所是能。即心土相即門。能念是生。所念是佛。能所不二。即生佛不二門。能念是觀。所念是境。離能無所。離所無能。即境觀相吞門。境為妙假觀為空。境觀雙亡即是中。即三觀法爾門。能念為感。所念為應。即感應任運門。能念是此。所念是彼。能所不
【現代漢語翻譯】 現代漢語譯本 『即如意足』（指四如意足之一）。以功行純熟，即五根生。根生故力用長，即五力。唸唸覺照，即七覺分。安隱而行，即八聖道。此道品調適，行住坐臥，懇禱禮拜，即對治助開。須識六即位次，莫起上慢，莫令妄想所動，即能安忍，以往生為期，即離法愛。此即十乘觀法，亦是作主伴依正余觀時。《觀經疏》云：『觀雖十六，言佛便周。謂以主攝伴，以正攝依也。』亦是修三種凈業時，謂我今唸佛求生者，正為過去無盡父母故，無盡師長故，無量眾生故，唸唸之中，具足如是三心。一句洪名，乃上上品十善，即此便是一體三皈，唸唸相續，便具足眾戒，行住坐臥不離，乃不犯威儀。唸佛為因，凈土為果，正當唸唸相續，即大乘經典，即此心佛，即第一義諦，亦以此勸進行者，亦是見思浩浩時，煩惱不曾斷故。此略點本科，再點十門。既曰法界全體，便是一真法界門。所念之佛即性具，能念之心即性量，能所不二即性體。此即三諦。能念屬身，所念屬土，能所惟一緣起，即身土緣起門。即能是所即所是能，即心土相即門。能念是生，所念是佛，能所不二，即生佛不二門。能念是觀，所念是境，離能無所，離所無能，即境觀相吞門。境為妙假觀為空，境觀雙亡即是中，即三觀法爾門。能念為感，所念為應，即感應任運門。能念是此，所念是彼，能所不
【English Translation】 English version 'Immediate fulfillment of aspirations' (referring to one of the Four Bases of Supernatural Power). With the perfection of meritorious practice, the Five Roots arise. Because the roots arise, the power and function are long-lasting, which are the Five Powers. Moment-to-moment awareness and illumination are the Seven Factors of Enlightenment. Walking in peace and stability is the Eightfold Noble Path. This path is well-adjusted; whether walking, standing, sitting, or lying down, sincere prayers and prostrations are the antidotes that aid in opening up. One must recognize the stages of the Six Identities, not give rise to arrogance, and not be moved by delusional thoughts, which enables one to endure. Taking rebirth in the Pure Land as the goal is to be free from attachment to the Dharma. This is the Ten Contemplations, and it is also the time to contemplate the principal, accompanying, dependent, and supporting aspects. The Commentary on the Contemplation Sutra says, 'Although there are sixteen contemplations, mentioning the Buddha encompasses all. This means using the principal to encompass the accompanying and using the supporting to encompass the dependent.' It is also the time to cultivate the Three Pure Karmas, meaning that when I now recite the Buddha's name seeking rebirth, it is precisely for the sake of the endless parents of the past, the endless teachers, and the countless sentient beings. In every moment of thought, one fully possesses these three minds. A single utterance of the Great Name is the highest form of the ten good deeds, and this is the unified Three Refuges. Moment-to-moment continuity fully possesses all the precepts, and not departing from walking, standing, sitting, or lying down is not violating the deportment. Reciting the Buddha's name is the cause, and the Pure Land is the effect. It is precisely in the continuity of moment-to-moment thought that one embodies the Great Vehicle scriptures, this mind is the Buddha, and this is the ultimate truth. This is also used to encourage practitioners, and it is also when views and thoughts are vast, because afflictions have not been severed. This briefly points out the subject matter of this section and then points out the ten gates. Since it is said that the entire Dharma Realm is the whole, it is the Gate of the One True Dharma Realm. The Buddha recited is the inherent nature, the mind that recites is the inherent capacity, and the non-duality of the reciter and the recited is the inherent substance. This is the Three Truths. The reciter belongs to the body, the recited belongs to the land, and the unique arising of the reciter and the recited is the Gate of the Body and Land Arising from Conditions. That is, the reciter is the recited, and the recited is the reciter, which is the Gate of the Interpenetration of Mind and Land. The reciter is birth, the recited is the Buddha, and the non-duality of the reciter and the recited is the Gate of the Non-Duality of Birth and Buddha. The reciter is contemplation, the recited is the object, and without the reciter, there is nothing recited, and without the recited, there is no reciter, which is the Gate of the Mutual Swallowing of Object and Contemplation. The object is wondrous existence, contemplation is emptiness, and the extinction of both object and contemplation is the middle, which is the Gate of the Three Contemplations as They Are. The reciter is the feeling, the recited is the response, which is the Gate of Spontaneous Feeling and Response. The reciter is this, the recited is that, the reciter and the recited are not
二。即彼此恒一門。唸佛時。即往生時。即成佛時。即度生時。豎窮三際。即現未互在門。再示釋題。一聲佛號。圓具彌陀三身四土。正當念時。便圓凈四土。圓見三身。亦圓轉五濁。圓證三不退。故文云。以此妙心。念彼阿彌。則彼三身。何身不念。求彼四土。何土不生。即釋凈土。一聲佛號。即佛界大緣起。佛界既起。九亦同彰。即示緣起。一聲佛號。全佛即心。即唯心之宗。全心即佛。即唯佛之宗。非心非佛。即絕待之宗。即心即佛。即圓融之宗。無有思量分別。即超情離見之宗。即明宗旨。唸佛時。即成佛時。自然超出三乘權益。即顯勝益。正當念時。全體是生。唯是一心則無生。非心非佛。則非生非無生。心佛宛然。則亦生亦無生。圓該四句。而又圓超四句。而又正圓該時便圓超。正圓超時便圓該。圓該圓超。同時無礙。生無生論也。示釋題竟。稱佛名時如此。作佛觀時。乃至見思浩浩。無不皆然。介爾有心。三諦具足。故是法界全體也。正辯竟。
○二引證。
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。
○三況顯。
若然者。余心尚是。況唸佛心乎。
余心者。謂見思煩惱心。眾生心尚是。況佛心乎。正辯念體竟。
○二
【現代漢語翻譯】 現代漢語譯本 二。即彼此恒一門（指唸佛的當下與往生、成佛、度生是恒常統一的）。唸佛時，即是往生時，即是成佛時，即是度化眾生時。豎窮三際（過去、現在、未來），即現未互在門（現在、過去、未來互相存在）。 再來解釋題目。一聲佛號，圓滿具足阿彌陀佛的三身（法身、報身、應身）四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）。正在念佛的時候，就圓滿清凈四土，圓滿見到三身，也圓滿轉化五濁（劫濁、見濁、煩惱濁、眾生濁、命濁），圓滿證得三不退（位不退、行不退、念不退）。所以經文說：『用這種微妙的心，念彼阿彌陀佛，那麼阿彌陀佛的三身，哪一身不是在念呢？求生阿彌陀佛的四土，哪一土不能往生呢？』這就是解釋凈土。 一聲佛號，就是佛界的大緣起。佛界既然生起，九界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）也一同彰顯。這就是顯示緣起。一聲佛號，全部的佛就是心，這就是唯心之宗。全部的心就是佛，這就是唯佛之宗。非心非佛，這就是絕待之宗。即心即佛，這就是圓融之宗。沒有思量分別，這就是超情離見之宗。這就是闡明宗旨。唸佛時，就是成佛時，自然超出三乘（聲聞乘、緣覺乘、菩薩乘）的利益。這就是顯示殊勝的利益。正在念佛的時候，全體都是生，唯有一心則無生，非心非佛，則非生非無生，心佛宛然，則亦生亦無生。圓滿包含四句（有、無、亦有亦無、非有非無），而又圓滿超出四句，而且正在圓滿包含的時候就圓滿超出，正在圓滿超出的時候就圓滿包含。圓滿包含和圓滿超出，同時沒有障礙。這就是生無生論。解釋題目完畢。稱念佛名的時候是這樣，作佛觀想的時候，乃至見思煩惱浩浩蕩蕩，沒有不都是這樣。稍微有一點心念，就具足三諦（空諦、假諦、中諦），所以是法界全體。 辯論唸佛的體性完畢。 二、引證 所以法智大師說：『法界圓融不可思議的體性，作為我一念的心，也全部用來作生作佛，作依作正。』 三、比況顯明 如果這樣的話，其餘的心尚且如此，何況是念佛的心呢？ 其餘的心，指的是見思煩惱心，眾生的心尚且如此，何況是佛心呢？辯論唸佛的體性完畢。 二、
【English Translation】 English version 2. 'They are each constantly one' (meaning that the moment of reciting the Buddha's name is constantly unified with rebirth, Buddhahood, and saving sentient beings). When reciting the Buddha's name, it is the moment of rebirth, the moment of becoming a Buddha, and the moment of saving sentient beings. Extending vertically through the three periods (past, present, and future), it is the 'mutual existence of present and future' (the present, past, and future exist mutually). Let's further explain the topic. One recitation of the Buddha's name fully embodies Amitabha Buddha's three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and four lands (Eternal Tranquility Land, Land of Actual Reward and Adornment, Land of Expedient Residue, Land of Coexistence of Saints and Mortals). At the very moment of reciting, one perfectly purifies the four lands, perfectly sees the three bodies, also perfectly transforms the five turbidities (turbidity of the age, turbidity of views, turbidity of afflictions, turbidity of sentient beings, turbidity of life), and perfectly attains the three non-retrogression (non-retrogression of position, non-retrogression of practice, non-retrogression of thought). Therefore, the text says: 'Using this wonderful mind to recite Amitabha Buddha, then which of Amitabha Buddha's three bodies is not being recited? Seeking rebirth in Amitabha Buddha's four lands, which land cannot be reborn in?' This explains the Pure Land. One recitation of the Buddha's name is the great arising of conditions in the Buddha realm. Since the Buddha realm arises, the nine realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas) are also manifested together. This shows the arising of conditions. One recitation of the Buddha's name, the entire Buddha is the mind, which is the doctrine of 'only mind'. The entire mind is the Buddha, which is the doctrine of 'only Buddha'. Neither mind nor Buddha, which is the doctrine of absolute independence. Mind is Buddha, which is the doctrine of perfect harmony. Without thought or discrimination, which is the doctrine of transcending emotions and leaving views. This clarifies the purpose. When reciting the Buddha's name, it is the moment of becoming a Buddha, naturally surpassing the benefits of the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). This shows the supreme benefit. At the very moment of reciting, the whole is birth, only one mind is no-birth, neither mind nor Buddha, then it is neither birth nor no-birth, mind and Buddha are clearly present, then it is both birth and no-birth. Perfectly encompassing the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence), and also perfectly transcending the four phrases, and precisely at the moment of perfect encompassing, it is perfectly transcending, and precisely at the moment of perfect transcending, it is perfectly encompassing. Perfect encompassing and perfect transcending, simultaneously without obstruction. This is the theory of birth and no-birth. The explanation of the topic is complete. When reciting the Buddha's name, it is like this, when contemplating the Buddha, even the vastness of views and thoughts, there is nothing that is not like this. With the slightest thought, the three truths (emptiness, provisional existence, middle way) are complete, so it is the entirety of the Dharma realm. The debate on the nature of reciting the Buddha's name is complete. 2. Citation Therefore, Great Master Fazhi said: 'The inconceivable nature of the perfect harmony of the Dharma realm, as my one thought of mind, is also entirely used to create birth and Buddhahood, to create reliance and correctness.' 3. Analogy and Manifestation If that is the case, other minds are still like this, how much more so is the mind of reciting the Buddha's name? Other minds refer to the mind of views and thoughts, the minds of sentient beings are still like this, how much more so is the Buddha's mind? The debate on the nature of reciting the Buddha's name is complete. 2.
結示凈宗又二。初示理本圓妙。二示行有等。差○今初。
是故行者唸佛之時。此心便是圓融清凈寶覺。以此妙心。念彼阿彌。則彼三身。何身不念。求彼四土。何土不生。
圓融清凈寶覺者。即法界圓融不思議體。所念。即法身。能念。即般若。能所不二。即解脫。三德唸唸具足。故曰圓融。不可思議。故曰清凈。此心便是妙覺之體。故曰寶覺。生佛不二。故曰念彼三身。何身不念。身土不二。故曰何土不生。若不然者。不稱妙心也。理本圓妙竟。
○二示行有等差。
但隨功行淺深。品位高下耳。
上文明即事之理。理本圓妙。此乃示即理之事。事有等差。理本圓妙。故六而常即。事有等差。故即而常六。是故須分六即之義也。若功行至觀行位。則生同居凈土。分三輩九品。通惑未斷故。見彌陀應化身。若至相似位。則生方便凈土。四住雖落。六塵本空故。見彌陀勝應身。若至分證位。則生實報凈土。亦名分證寂光凈土。見佛報身。亦見法身。雖生彼土。即生自土。雖見他身。即見自身。自他不二。故曰唯心凈土。自性彌陀也。法界爲念門竟。
○六境觀相吞門二。初偈頌。二論文○今初。
十六等諸境。事理兩種觀。彼此互相吞。如因陀羅網。
十六諸境者
【現代漢語翻譯】 現代漢語譯本： 總結開示凈土宗，分為兩部分。第一部分闡述其理體本自圓融精妙，第二部分闡述修行有等級差別。現在開始第一部分。
因此，修行人在念佛的時候，此心便是圓融清凈的寶覺（Buddha-wisdom）。以這種精妙的心，念彼阿彌陀佛（Amitabha），那麼阿彌陀佛的三身（Trikaya），哪一身不是在念呢？求生彼土的四土（Four Lands），哪一土不能往生呢？
『圓融清凈寶覺』，就是法界（Dharmadhatu）圓融不可思議的本體。所念的，即是法身（Dharmakaya）；能唸的，即是般若（Prajna）。能念與所念不二，即是解脫（Nirvana）。三德（Three Virtues）唸唸具足，所以說是圓融。不可思議，所以說是清凈。此心便是妙覺（Wonderful Enlightenment）的本體，所以說是寶覺。生佛（Sentient beings and Buddhas）不二，所以說念彼三身，哪一身不是在念。身土（Body and Land）不二，所以說哪一土不能往生。如果不是這樣，便不符合精妙的心。理體本自圓妙的部分結束。
第二部分闡述修行有等級差別。
只是隨著功行深淺，品位有高低罷了。
上面闡明了即事之理，理體本自圓妙。這裡是闡述即理之事，事有等級差別。理體本自圓妙，所以六即（Six Identities）而常即。事有等級差別，所以即而常六。因此需要區分六即的含義。如果功行達到觀行位，就能往生同居凈土（Land of Coexistence），分為三輩九品，因為通惑（Common Delusions）未斷。所以見到阿彌陀佛的應化身（Nirmanakaya）。如果達到相似位，就能往生方便凈土（Land of Expediency），四住（Four Abodes）雖然脫落，但六塵（Six Dusts）本空，所以見到阿彌陀佛的勝應身（Superior Nirmāṇakāya）。如果達到分證位，就能往生實報凈土（Land of True Reward），也叫分證寂光凈土（Land of Partial Realization of Eternal Light），見到佛的報身（Sambhogakaya），也能見到法身。雖然往生彼土，即是往生自土。雖然見到他身，即是見到自身。自他不二，所以說是唯心凈土（Mind-Only Pure Land），自性彌陀（Amitabha of Self-Nature）。法界爲念門結束。
六境觀相吞門分為兩部分。第一部分是偈頌，第二部分是論文。現在開始第一部分。
十六等諸境，事理兩種觀，彼此互相吞，如因陀羅網（Indra's net）。
十六諸境是指
【English Translation】 English version: Concluding the exposition on Pure Land Buddhism, there are two parts. The first part elucidates the principle that its essence is inherently perfect and wondrous, and the second part elucidates that practice has levels of difference. Now, we begin with the first part.
Therefore, when a practitioner recites the Buddha's name, this mind is the perfect, pure, and precious Bodhi-wisdom. With this wondrous mind, reciting the name of Amitabha (Amitabha), then which of Amitabha's three bodies (Trikaya) is not being recited? Seeking rebirth in the four lands (Four Lands) of that land, which land cannot be reborn in?
'Perfect, pure, and precious Bodhi-wisdom' is the inconceivable essence of the Dharmadhatu (Dharmadhatu). What is recited is the Dharmakaya (Dharmakaya); what is capable of reciting is Prajna (Prajna). The reciter and the recited are not two, which is Nirvana (Nirvana). The three virtues (Three Virtues) are fully present in every thought, so it is said to be perfect. Inconceivable, so it is said to be pure. This mind is the essence of Wonderful Enlightenment, so it is said to be precious Bodhi-wisdom. Sentient beings and Buddhas (Sentient beings and Buddhas) are not two, so it is said that reciting the three bodies, which body is not being recited. Body and land (Body and Land) are not two, so it is said which land cannot be reborn in. If it is not so, then it does not conform to the wondrous mind. The part on the principle that its essence is inherently perfect and wondrous ends.
The second part elucidates that practice has levels of difference.
It is merely that depending on the depth of merit and practice, the grades are high or low.
The above clarifies the principle of being identical to phenomena, the essence of the principle is inherently perfect and wondrous. This is to elucidate the phenomena that are identical to the principle, the phenomena have levels of difference. The essence of the principle is inherently perfect and wondrous, so the Six Identities (Six Identities) are always identical. The phenomena have levels of difference, so they are identical and always six. Therefore, it is necessary to distinguish the meaning of the Six Identities. If the merit and practice reach the stage of Contemplative Practice, then one can be reborn in the Land of Coexistence (Land of Coexistence), divided into three grades and nine classes, because the Common Delusions (Common Delusions) have not been severed. Therefore, one sees the Nirmanakaya (Nirmanakaya) of Amitabha. If one reaches the stage of Similarity, then one can be reborn in the Land of Expediency (Land of Expediency), although the Four Abodes (Four Abodes) have fallen away, the Six Dusts (Six Dusts) are inherently empty, so one sees the Superior Nirmāṇakāya (Superior Nirmāṇakāya) of Amitabha. If one reaches the stage of Partial Realization, then one can be reborn in the Land of True Reward (Land of True Reward), also called the Land of Partial Realization of Eternal Light (Land of Partial Realization of Eternal Light), seeing the Sambhogakaya (Sambhogakaya) of the Buddha, and also seeing the Dharmakaya. Although reborn in that land, it is rebirth in one's own land. Although seeing his body, it is seeing one's own body. Self and other are not two, so it is said to be the Mind-Only Pure Land (Mind-Only Pure Land), Amitabha of Self-Nature (Amitabha of Self-Nature). The section on the Dharmadhatu as the Gate of Mindfulness ends.
The Gate of Mutual Swallowing of the Six Objects of Observation is divided into two parts. The first part is the verse, and the second part is the treatise. Now, we begin with the first part.
The sixteen kinds of objects, two kinds of observation of phenomena and principle, mutually swallow each other, like Indra's net (Indra's net).
The sixteen kinds of objects refer to
。十六妙觀也。初日輪懸鼓觀。乃至第六總觀。為依報觀。第七華座觀。至十三雜觀。為正報觀。十四至十六。為九品往生觀。此十六諸境。妙宗以事理二觀。釋彼經文。事觀則但觀十六事境。觀成則隨位往生。理觀則了知十六。唯是一心。故曰是心作佛。是心是佛等也。觀成亦隨位往生。若欲詳細。當觀妙宗。茲不具錄。如因陀羅網者。因陀羅。帝釋天之名也。具云釋迦提婆因陀羅。此云能天主。此天有網。故曰因陀羅網。
○二論文二。初正辯相吞。二結示凈宗。初又三。初標有本。二明由致。三示行相○今初。
論曰。境觀相吞者。正由事事無礙也。事事所以無礙者。所謂有本者如是也。
有本者。即下文由致。乃明其本也。今先明事事無礙觀。藕益大師釋觀想偈云。能禮所禮性空寂。感應道交難思議。我此道場如帝珠等六句。以明互遍互具妙觀。深顯事事無礙法界也。且初能禮。即我之三業。謂身業翹勤。口業專至。意業恭敬。此三並是因緣生法。凡屬緣生。悉皆無性。謂非自。他。共。離。故其性空寂由空寂故。方成能感。即寂而感。即感仍寂。故難思議。其所禮者。即佛菩薩等三身。此三並是因緣生法。無性。故空寂。空寂。故方成能應。即寂而應。即應仍寂。故難思議。如兩鏡相照
【現代漢語翻譯】 現代漢語譯本： 十六妙觀是指：最初的日輪懸鼓觀，乃至第六的總觀，這些是依報觀。第七的華座觀，到第十三的雜觀，是正報觀。第十四到第十六，是九品往生觀。這十六種觀想境界，《妙宗》用事觀和理觀兩種方式來解釋《觀無量壽經》的經文。事觀只是觀想這十六種事相境界，觀想成就就能隨著品位往生。理觀則是了知這十六種境界，唯一是自心所現。所以說『是心作佛，是心是佛』等等。觀想成就也能隨著品位往生。如果想要詳細瞭解，應當閱讀《妙宗鈔》，這裡就不詳細記錄了。比如因陀羅網，因陀羅是帝釋天的名字，完整地說是釋迦提婆因陀羅，這裡翻譯為能天主。這個天有網，所以叫做因陀羅網。
○二論文二。初正辯相吞。二結示凈宗。初又三。初標有本。二明由致。三示行相○今初。
論曰。境觀相吞者。正由事事無礙也。事事所以無礙者。所謂有本者如是也。
有本者，就是下文所說的『由致』，是說明事事無礙的根本原因。現在先說明事事無礙觀。藕益大師解釋觀想偈說：『能禮所禮性空寂，感應道交難思議。我此道場如帝珠』等六句，用來闡明互遍互具的妙觀，深刻地顯示了事事無礙的法界。首先，『能禮』就是指我的身、口、意三業，也就是身體的禮拜，口中的專注稱念，以及意念的恭敬。這三者都是因緣生法，凡是因緣所生，都是沒有自性的，不是自己，不是他人，不是共同，也不是無因。所以它的體性是空寂的，因為空寂，才能成就能感的作用，也就是在寂靜中產生感應，在感應中仍然保持寂靜，所以說是不可思議的。而『所禮』，就是指佛菩薩等三身，這三者也都是因緣生法，沒有自性，所以是空寂的。因為空寂，才能成就能應的作用，也就是在寂靜中產生迴應，在迴應中仍然保持寂靜，所以說是不可思議的。就像兩面鏡子互相照耀一樣。
【English Translation】 English version: The Sixteen Wonderful Contemplations are: first, the Sun-Wheel Suspended Drum Contemplation, up to the sixth, the General Contemplation. These are contemplations on the circumstantial rewards (依報). The seventh, the Flower Seat Contemplation, up to the thirteenth, the Miscellaneous Contemplations, are contemplations on the direct rewards (正報). The fourteenth to the sixteenth are the Nine Grades of Rebirth Contemplations. These sixteen kinds of contemplative realms are explained in the Wonderful Sect (妙宗) using two perspectives: phenomenal contemplation (事觀) and noumenal contemplation (理觀) to interpret the sutra text of the Contemplation Sutra (觀無量壽經). Phenomenal contemplation simply contemplates these sixteen phenomenal realms. When contemplation is accomplished, one is reborn according to their grade. Noumenal contemplation understands that these sixteen realms are solely the manifestation of one's own mind. Therefore, it is said, 'It is the mind that makes the Buddha, it is the mind that is the Buddha,' and so on. When contemplation is accomplished, one is also reborn according to their grade. If you wish to understand in detail, you should read the Miaozong Chao (妙宗鈔); it will not be recorded in detail here. For example, the Net of Indra (因陀羅網), Indra (因陀羅) is the name of the Deva (天) Shakra (帝釋天). Fully stated, it is Shakradevanam Indra (釋迦提婆因陀羅), which is translated here as 'Capable Lord of Gods (能天主)'. This Deva (天) has a net, so it is called the Net of Indra.
○2. Two Discourses. First, the correct debate on mutual inclusion. Second, concluding with the Pure Land School. The first is further divided into three. First, indicating the root. Second, explaining the cause. Third, showing the appearance. ○ Now the first.
Discourse: The mutual inclusion of realm and contemplation is precisely due to the unobstructedness of phenomena. The reason why phenomena are unobstructed is because of what is called having a root.
'Having a root' refers to the 'cause' mentioned in the following text, which explains its root. Now, let's first clarify the contemplation of unobstructedness of phenomena. Master Ouyi (藕益大師) explains the contemplation verse, saying: 'The able worshiper and the worshiped are inherently empty and still; the interaction of response and connection is inconceivable. This Bodhimanda (道場) of mine is like the Indra's Jewel (帝珠),' and the following six lines, to elucidate the wonderful contemplation of mutual pervasion and mutual containment, profoundly revealing the Dharmadhatu (法界) of unobstructedness of phenomena. Firstly, 'the able worshiper' refers to my three karmas: physical karma of prostration, verbal karma of focused recitation, and mental karma of reverence. These three are all conditioned phenomena. All that arises from conditions is without inherent nature, meaning not self, not other, not both, not neither. Therefore, its nature is empty and still. Because of emptiness and stillness, it can become capable of sensing, that is, sensing in stillness, and remaining still in sensing, hence it is inconceivable. The 'worshiped' refers to the three bodies of the Buddhas and Bodhisattvas (菩薩). These three are also conditioned phenomena, without inherent nature, hence they are empty and still. Because of emptiness and stillness, they can become capable of responding, that is, responding in stillness, and remaining still in responding, hence it is inconceivable. It is like two mirrors reflecting each other.
。由明凈故。方能互現。互為能照。互為所照。感應之道交。亦復如是。兩鏡中影。雖各各重重無盡。而無出入。亦無往來。法性本然。詎可思議達此不思譏法性已。方知我之一室道場。本與法界虛空界等。十方三世諸佛菩薩。無不炳現此一室中。猶如帝珠。普現一切。又知十方三世諸佛菩薩。道場海會。無不皆然。亦如帝珠。普現一切。故我此身雖在於此。決定普於一切諸佛菩薩之前而現其影。此則不唯一身禮一佛。亦復一身遍禮一切佛。亦復一切身互禮一切佛。稱性互遍。稱性互具。此無盡身云。人人本具。不俟安排而後然。我之身云既然。佛菩薩身云亦爾。正報既爾。依報亦然。故為事事無礙法界也。標有本竟。
○二明由致。
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。
由。謂因由。致。謂理致。事事所以無礙者。蓋由其法界圓融不思議不理致也。圓融不思議體者。即一真法界也。事事無礙者。蓋由性具即性體性量故也。作我一念心者。舉法界全體。作我一念能修之心法。非法界少分。此心既法界全體。便即豎窮橫遍也。亦復舉體作生作佛作依作正者。亦舉法界全體
【現代漢語翻譯】 現代漢語譯本：由於明凈的緣故，才能互相顯現，互為能照，互為所照，感應之道相互交融，也是如此。兩面鏡子中的影像，雖然各自重重無盡，卻沒有出入，也沒有往來，法性本來如此，怎麼可以用思議來理解呢？達到這種不可思議的法性之後，才知道我這一間屋子的道場，本來就與法界（Dharmadhatu，宇宙萬有）虛空界相等，十方三世（指過去、現在、未來）諸佛菩薩，無不明顯地顯現在這一個房間中，猶如帝釋天的寶珠（Indra's net，比喻宇宙萬物相互映照），普遍顯現一切。又知道十方三世諸佛菩薩的道場海會，沒有不都是這樣的，也像帝釋天的寶珠，普遍顯現一切。所以我這個身體雖然在這裡，決定普遍在一切諸佛菩薩之前而顯現我的影像。這樣就不只是一個身體禮拜一尊佛，也是一個身體普遍禮拜一切佛，也是一切身體互相禮拜一切佛，稱合自性而互相周遍，稱合自性而互相具足。這種無盡的身云，人人本來就具備，不需要安排而後才如此。我的身云既然如此，佛菩薩的身云也是這樣。正報（指眾生的身心）既然如此，依報（指眾生所居住的環境）也是這樣。所以才是事事無礙的法界。以上標明了根本和究竟。
○二、說明原因。
這是因為法界圓融不可思議的本體，作為我一念的心，也用全體來作眾生作佛，作依報作正報。既然都是用全體來作，有什麼一法不是法界呢？所以說一塵（指極小的微塵）法界不小，剎海（指無量佛土）法界不大，多也是法界，少也是法界。
由，是因由的意思。致，是理致的意思。事事之所以無礙，是因為法界圓融不可思議的理致。圓融不可思議體，就是一真法界。事事無礙，是因為自性本具，即是自性本體和自性量。作我一念心，是用法界全體，作為我一念能修的心法，不是法界少分。這個心既然是法界全體，便即是豎窮橫遍。
【English Translation】 English version: Because of clarity, they can manifest each other, illuminate each other, and be illuminated by each other. The way of interaction and response is also like this. The images in two mirrors, although each is endlessly layered, have no coming or going. The nature of Dharma is inherently so; how can it be understood by thought? Only after attaining this inconceivable Dharma nature can one know that my room's sanctuary is originally equal to the Dharmadhatu (universe and all phenomena) and the realm of emptiness. All Buddhas and Bodhisattvas of the ten directions and three times (past, present, and future) are clearly manifested in this one room, like Indra's net (a metaphor for the mutual reflection of all things in the universe), universally manifesting everything. Furthermore, know that the sanctuary assemblies of all Buddhas and Bodhisattvas of the ten directions and three times are all like this, also like Indra's net, universally manifesting everything. Therefore, although my body is here, it is definitely universally present before all Buddhas and Bodhisattvas, manifesting my image. Thus, it is not only one body bowing to one Buddha, but also one body universally bowing to all Buddhas, and all bodies mutually bowing to all Buddhas, conforming to nature and mutually pervading, conforming to nature and mutually complete. This cloud of endless bodies is inherently possessed by everyone, not requiring arrangement to be so. Since my body cloud is like this, the body cloud of Buddhas and Bodhisattvas is also like this. Since the primary reward (referring to the mind and body of sentient beings) is like this, the dependent reward (referring to the environment in which sentient beings live) is also like this. Therefore, it is the Dharmadhatu where all things are unobstructed. The above marks the root and the ultimate.
○2. Explaining the cause.
This is because the inconceivable essence of the perfectly fused Dharmadhatu acts as my one thought, and also uses the entire essence to create sentient beings and Buddhas, dependent rewards and primary rewards. Since all are created with the entire essence, what Dharma is not identical to the Dharmadhatu? Therefore, it is said that one dust (referring to an extremely small particle) Dharmadhatu is not small, the ocean of Buddha-lands (referring to countless Buddha-lands) Dharmadhatu is not large, much is also the Dharmadhatu, and little is also the Dharmadhatu.
'By' means cause. 'Cause' means reason. The reason why all things are unobstructed is because of the inconceivable reason of the perfectly fused Dharmadhatu. The perfectly fused inconceivable essence is the One True Dharmadhatu. The reason why all things are unobstructed is because of the inherent nature, which is the essence and measure of the nature. 'Acting as my one thought' is using the entire Dharmadhatu as my one thought of the mind of cultivation, not a small part of the Dharmadhatu. Since this mind is the entire Dharmadhatu, it is vertically exhaustive and horizontally pervasive.
。作所觀之生法佛法依法正法。亦非法界少分。乃至一塵一芥。法法皆然。既皆全體而作。有何一法不即豎窮橫遍。故曰一塵法界不小。剎海法界不大。法界無大小故。多亦法界。少亦法界。法界無多少故。法法既皆豎窮橫遍。而無妨礙。故為事事無礙法界也。明由致竟。
○三示行相。
是以西方十六諸境。吾心事理二觀。一一無非法界全體。如帝釋宮中。因陀羅網。雖彼此各是一珠。而影入眾珠。雖影入眾珠。而東西照用有別。境觀亦然以境為事。則觀為理。理能包事。是為以觀吞境。以觀為事。則境為理。理能包事。是為以境吞觀。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。
文分三節。初明圓融理。二引圓融喻。三合圓融觀。是以西方十六諸境。吾心事理二觀。一一無非法界全體者。正明法界圓融理也。是以者。承上文義也。十六諸境。無非法界全體者。所觀之境。皆是性體性量也。事理二觀。無非法界全體者。能觀之心。亦是性體性量也。性體清凈。故能互含。性量周遍。故能互遍。以互遍互含。故能互吞。互為能吞。互為所吞。重重無盡。即成事事無礙之理。以此而為所觀。故前文互遍互具妙觀云。如兩鏡相照。由明凈故。方能互現。互為能照
【現代漢語翻譯】 現代漢語譯本：所觀想的生法、佛法、依法、正法，沒有哪一樣不是法界全體，甚至小到一粒微塵、一根草芥，一切法都是如此。既然都是全體而起作用，有什麼法不是豎窮橫遍的呢？所以說一塵所含的法界並不小，剎海（kṣetra-samudra，佛剎如海）所含的法界也不大，因為法界沒有大小的分別。多是法界，少也是法界，因為法界沒有多少的分別。一切法既然都是豎窮橫遍，而又互不妨礙，所以才是事事無礙的法界。以上闡明了事事無礙法界的由來。 三、顯示行相。 因此，西方十六種依報境界，以及我心中事觀和理觀這兩種觀法，沒有哪一樣不是法界全體的顯現。就像帝釋天宮中的因陀羅網（Indra's net），雖然彼此每一顆寶珠都是獨立的，但每一顆珠子的影像都映入其他的珠子中。雖然影像映入眾珠，但東西方向的照用卻各有不同。依報境界和觀法也是如此，以依報境界為事，那麼觀法就是理，理能夠包含事，這就是用觀吞沒境。以觀法為事，那麼依報境界就是理，理能夠包含事，這就是用境吞沒觀。無論是觀還是境，或者其中一個為事，另一個為理，或者其中一個為理，另一個為事，彼此互相吞沒，所以就像因陀羅網一樣。 這段文字分為三節。首先闡明圓融的道理，其次引用圓融的比喻，最後結合圓融的觀法。『因此，西方十六種依報境界，以及我心中事觀和理觀這兩種觀法，沒有哪一樣不是法界全體的顯現』，這正是闡明法界圓融的道理。『因此』，是承接上文的意義。『十六種依報境界，沒有哪一樣不是法界全體』，所觀想的境界，都是性體和性量。『事觀和理觀這兩種觀法，沒有哪一樣不是法界全體』，能觀的心，也是性體和性量。性體清凈，所以能夠互相包含。性量周遍，所以能夠互相遍及。因為互相遍及、互相包含，所以能夠互相吞沒，互為能吞，互為所吞，重重無盡，就成就了事事無礙的道理。用這個道理作為所觀想的內容，所以前文互遍互具的妙觀說，就像兩面鏡子互相照耀，因為明亮潔凈的緣故，才能互相顯現，互為能照。
【English Translation】 English version: The observed phenomena of arising, the Buddha-dharma, the Dharma based on scriptures, and the Correct Dharma, none of them are not the entirety of the Dharmadhatu (法界, realm of Dharma), even down to a single mote of dust or a blade of grass, all dharmas are like this. Since all are acting as a whole, what dharma is not vertically exhaustive and horizontally pervasive? Therefore, it is said that the Dharmadhatu contained in a single mote of dust is not small, and the Dharmadhatu contained in the kṣetra-samudra (剎海, ocean of Buddha-lands) is not large, because the Dharmadhatu has no distinction of size. Much is the Dharmadhatu, and little is also the Dharmadhatu, because the Dharmadhatu has no distinction of quantity. Since all dharmas are vertically exhaustive and horizontally pervasive, and yet do not obstruct each other, therefore it is the Dharmadhatu of unobstructedness in all phenomena. The above clarifies the origin of the Dharmadhatu of unobstructedness in all phenomena. 3. Showing the characteristics. Therefore, the sixteen kinds of environments in the Western Pure Land, and the two kinds of contemplation in my mind, namely the contemplation of phenomena and the contemplation of principle, none of them are not the manifestation of the entirety of the Dharmadhatu. It is like the Indra's net (因陀羅網) in the palace of Indra (帝釋天), although each pearl is independent, the image of each pearl is reflected in the other pearls. Although the images are reflected in the multitude of pearls, the illuminating function in the east and west directions are different. The environments and contemplations are also like this. Taking the environment as phenomena, then the contemplation is principle. Principle can encompass phenomena, this is using contemplation to swallow the environment. Taking the contemplation as phenomena, then the environment is principle. Principle can encompass phenomena, this is using the environment to swallow the contemplation. Whether it is contemplation or environment, or one of them is phenomena and the other is principle, or one of them is principle and the other is phenomena, they swallow each other mutually, therefore it is like the Indra's net. This passage is divided into three sections. First, it clarifies the principle of perfect fusion; second, it cites the metaphor of perfect fusion; and third, it combines the contemplation of perfect fusion. 'Therefore, the sixteen kinds of environments in the Western Pure Land, and the two kinds of contemplation in my mind, namely the contemplation of phenomena and the contemplation of principle, none of them are not the manifestation of the entirety of the Dharmadhatu,' this is precisely clarifying the principle of perfect fusion of the Dharmadhatu. 'Therefore,' is to continue the meaning of the previous text. 'The sixteen kinds of environments, none of them are not the entirety of the Dharmadhatu,' the observed environments are all the nature and quantity of the essence. 'The two kinds of contemplation, namely the contemplation of phenomena and the contemplation of principle, none of them are not the entirety of the Dharmadhatu,' the mind that contemplates is also the nature and quantity of the essence. The nature is pure, so it can contain each other. The quantity is pervasive, so it can pervade each other. Because they pervade each other and contain each other, they can swallow each other, mutually being the swallower and the swallowed, endlessly, thus accomplishing the principle of unobstructedness in all phenomena. Using this principle as the content of contemplation, therefore the previous wonderful contemplation of mutual pervasion and mutual possession says, it is like two mirrors shining on each other, because of the brightness and purity, they can manifest each other, mutually being the illuminator.
。互為所照。法性本然。詎可思議。達此不思議法性已。方知我之道場。本與法界虛空界等。十方三世諸佛菩薩。無不炳現此道場中。猶如帝珠。普現一切也。如帝釋宮下。引喻也。此法界體。湛然清凈。無可比況。且以帝珠為喻也。此中喻。具四法界。珠體。喻事法界。彼此各是一珠故。珠光。喻理法界。能含影故。影入眾珠。喻理事無礙法界。影影皆豎窮橫遍。重重無盡。喻事事無礙法界。梵網合注云。一珠影現一切珠。一切珠中一珠影。一切珠中一切珠。一珠各住一珠位也。東西照用有別者。一珠各住一珠位也。境。觀亦然者。合圓融妙觀也。以境為事者。以所觀之境為事法界。如珠中之影。以觀為理者。以能觀之智為理法界。如珠光。理能包事者。如光能含影。是為以觀吞境。即下文謂。西方依正。已在我觀之內也。以觀為事者。以能觀智為事法界。如珠影。以境為理者。以所觀境為理法界。如珠光。理能包事者。如光能含影。是為以境吞觀。下文云。我今身心。已在依正之中。若觀若境。或一為事者。謂若能觀若所觀。一總為事法界。如影。余為理者。餘十五境為理法界。如光。亦理能包事。如各各珠光皆含一切影。或一為理者。能觀所觀。一總為理法界。如光。餘十五境為事法界。如影。亦理能包事。如
【現代漢語翻譯】 互為照耀，法性本來如此，哪裡可以用思議來揣測？通達這不可思議的法性之後，才知道我的道場，本來就與法界、虛空界相等。十方三世一切諸佛菩薩，無不明顯地顯現在這個道場中，猶如帝釋天的寶珠（Indra's net），普遍顯現一切事物。如同帝釋宮殿下的因陀羅網（Indra's net）的比喻。這法界的本體，湛然清凈，沒有什麼可以比擬。姑且用帝珠來作比喻。這比喻中，包含了四法界。珠體，比喻事法界（Dharmadhatu of phenomena），因為彼此各是一顆珠子。珠光，比喻理法界（Dharmadhatu of principle），因為它能包含影像。影像進入眾珠，比喻理事無礙法界（Dharmadhatu of non-obstruction between principle and phenomena）。影像與影像之間，在豎向上窮盡過去未來，在橫向上遍及一切處，重重無盡，比喻事事無礙法界（Dharmadhatu of non-obstruction among phenomena）。《梵網經合注》說：『一顆珠子的影像顯現在一切珠子中，一切珠子中有一顆珠子的影像，一切珠子中有一切珠子的影像，一顆珠子各自安住在一顆珠子的位置上。』東西照耀，作用有區別，是因為一顆珠子各自安住在一顆珠子的位置上。境界和觀想也是這樣，是融合圓滿的妙觀。以境界為事，是以所觀的境界為事法界，如同珠子中的影像。以觀想為理，是以能觀想的智慧為理法界，如同珠光。理能包含事，如同光能包含影像，這就是用觀想吞沒境界，也就是下文所說的：『西方極樂世界的依報和正報，已經在我的觀想之內了。』以觀想為事，是以能觀想的智慧為事法界，如同珠影。以境界為理，是以所觀的境界為理法界，如同珠光。理能包含事，如同光能包含影像，這就是用境界吞沒觀想，下文說：『我現在身心，已經在依報和正報之中。』如果觀想和境界，其中一個為事，就是說能觀想和所觀想，總合起來為事法界，如同影像。其餘的為理，其餘的十五種境界為理法界，如同珠光。也是理能包含事，如同每顆珠子的光芒都包含一切影像。或者其中一個為理，能觀想和所觀想，總合起來為理法界，如同光。其餘的十五種境界為事法界，如同影像。也是理能包含事，如同
【English Translation】 They illuminate each other. The nature of Dharma (法性) is inherently so, how can it be conceived? Having attained this inconceivable nature of Dharma, one then knows that my Bodhimanda (道場, place of enlightenment) is originally equal to the Dharmadhatu (法界, realm of Dharma) and the space realm (虛空界). All Buddhas and Bodhisattvas of the ten directions and three times are manifestly present in this Bodhimanda, like the jewel of Indra (帝珠, Indra's net), universally manifesting all things. It is like the analogy drawn from beneath Indra's palace. This substance of the Dharmadhatu is serenely pure and incomparable. Let's use the jewel of Indra as an analogy. This analogy contains the four Dharmadhatus. The body of the jewel is analogous to the Dharmadhatu of phenomena (事法界), because each is a separate jewel. The light of the jewel is analogous to the Dharmadhatu of principle (理法界), because it can contain reflections. The reflections entering the multitude of jewels are analogous to the Dharmadhatu of non-obstruction between principle and phenomena (理事無礙法界). The reflections within reflections, extending vertically to the end of past and future and horizontally to all places, endlessly repeating, are analogous to the Dharmadhatu of non-obstruction among phenomena (事事無礙法界). The Combined Commentary on the Brahma Net Sutra (梵網經合注) says: 'One jewel's reflection appears in all jewels, in all jewels is one jewel's reflection, in all jewels are all jewels' reflections, each jewel dwells in the position of one jewel.' The difference in illumination and function between east and west is because each jewel dwells in the position of one jewel. The same is true of realm and contemplation, which combines the wonderful contemplation of perfect fusion. Taking the realm as phenomena means taking the realm being contemplated as the Dharmadhatu of phenomena, like the reflections in the jewel. Taking contemplation as principle means taking the wisdom of being able to contemplate as the Dharmadhatu of principle, like the jewel's light. Principle can encompass phenomena, like light can contain reflections, which is using contemplation to engulf the realm, as the following text says: 'The adornments and rewards of the Western Pure Land (西方依正) are already within my contemplation.' Taking contemplation as phenomena means taking the wisdom of being able to contemplate as the Dharmadhatu of phenomena, like the jewel's reflection. Taking the realm as principle means taking the realm being contemplated as the Dharmadhatu of principle, like the jewel's light. Principle can encompass phenomena, like light can contain reflections, which is using the realm to engulf contemplation, as the following text says: 'My body and mind are now within the adornments and rewards.' If contemplation and realm, one of them is phenomena, it means that the ability to contemplate and what is contemplated, taken together, are the Dharmadhatu of phenomena, like the reflection. The rest is principle, the remaining fifteen realms are the Dharmadhatu of principle, like the jewel's light. Also, principle can encompass phenomena, like the light of each jewel contains all reflections. Or if one of them is principle, the ability to contemplate and what is contemplated, taken together, are the Dharmadhatu of principle, like the light. The remaining fifteen realms are the Dharmadhatu of phenomena, like the reflection. Also, principle can encompass phenomena, like
一珠光含一切影。彼此互各相吞者。顯重重無盡。互遍互具。事事無礙妙觀也。正辯相吞竟。
○二結示凈宗。
若然者。當我作觀時。則西方依正。已在我觀之內。我今身心。已在依正之中。了此而求生安養。可謂雁過長空。影沉寒水。雁絕遺蹤之意。水無留影之心。
此結凈宗生而無生。無生而生之意也。當我作觀時者。正當修觀時。以例禮懺供養。看經唸佛。迴向。發願。坐禪等時。凈業既爾。乃至造惡業。無不皆然也。我此道場如帝珠。西方依正諸境。已在我觀之內。西方依正亦如帝珠。我今身心諸業。已在依正之中。法性法爾如是故。修觀時始照知故。若了此義。則知生則決定生。生而無生。去則實不去。不去而去也。又復例知。彌陀接則決定接。接而不接。來則實不來。不來而來之意也。故天衣懷禪師示眾曰。禪宗則曰無生。凈土則曰有生。還是生耶。還是無生耶。則曰生則決定生。去則實不去。譬如雁過長空。影沉寒水。雁絕遺蹤之意。水無留影之心。雁過長空。影沉寒水。喻生則決定生。雁絕意。水無心。中間無來往之相。則喻去則實不去也。又雁絕遺蹤之意。雖喻無生。而蹤自遺。則喻無生而自生也。水無留影之心。喻佛不來接。而影自留。則喻不接而自接也。慈善根力。任運
【現代漢語翻譯】 現代漢語譯本：一顆寶珠包含一切影像，彼此互相吞噬，顯現重重無盡，互相遍佈，互相具足，這是事事無礙的奇妙觀察。以上是關於互相吞噬的辯論的終結。 若果真如此，那麼當我作觀想時，西方的依報和正報（依報指國土環境，正報指佛菩薩的莊嚴身相）已經在我觀想之內；我現在的身心，已經在依報和正報之中。瞭解這個道理再去求生安養（指西方極樂世界），就如同雁過長空，影子沉入寒水，雁沒有留下痕跡的意圖，水也沒有留下影子的心思。 這是總結凈土宗往生而無往生，無往生而往生的含義。『當我作觀時』，正是修習觀想的時候，以此類推，禮拜懺悔、供養、讀經唸佛、迴向、發願、坐禪等時候，凈業是這樣，乃至造作惡業，無不都是這樣。我這個道場如同帝釋天的寶珠（帝珠，指帝釋天宮殿上的寶珠，能映現一切事物），西方極樂世界的依報和正報諸境界，已經在我的觀想之內；西方極樂世界也如同帝釋天的寶珠，我現在的身心諸業，已經在依報和正報之中。法性本來就是這樣，因為修觀時才照見知曉。如果瞭解這個道理，就知道往生則決定往生，往生而無往生，去則實際上沒有去，沒有去而去了。又可以推知，阿彌陀佛接引則決定接引，接引而不接引，來則實際上沒有來，不來而來的含義。所以天衣懷禪師開示大眾說：『禪宗說無生，凈土宗說有生，到底是生呢，還是無生呢？』回答說：『生則決定生，去則實際上沒有去，譬如雁過長空，影子沉入寒水，雁沒有留下痕跡的意圖，水也沒有留下影子的心思。』雁過長空，影子沉入寒水，比喻生則決定生。雁沒有意圖，水沒有心思，中間沒有來往的相狀，就比喻去則實際上沒有去。又雁沒有留下痕跡的意圖，雖然比喻無生，而痕跡自然留下，就比喻無生而自然生。水沒有留下影子的心思，比喻佛不來接引，而影子自然留下，就比喻不接引而自然接引。』慈善的根力，自然而然。
【English Translation】 English version: One pearl contains all reflections. They mutually devour each other, revealing endless layers, interpenetrating and inter-containing each other. This is the wondrous contemplation of unobstructedness in all things. This concludes the debate on mutual devouring. If that is the case, then when I am engaged in contemplation, the Western Pure Land's environment and the Buddha's body (依正, 'e-zheng', the environment and the reward body) are already within my contemplation; my present body and mind are already within the environment and the Buddha's body. Understanding this principle and then seeking rebirth in the Land of Peace and Nourishment (安養, 'An-yang', refers to the Western Pure Land of Ultimate Bliss) is like a goose flying across the sky, its shadow sinking into the cold water. The goose has no intention of leaving a trace, and the water has no intention of retaining the shadow. This concludes the meaning of the Pure Land School's rebirth without rebirth, and no rebirth yet rebirth. 'When I am engaged in contemplation' is precisely the time of cultivating contemplation. By analogy, during times of prostration and repentance, offerings, reading scriptures and reciting Buddha's name, dedicating merit, making vows, and sitting in meditation, the pure karma is like this, and even when creating evil karma, it is all like this. This practice place of mine is like Indra's jewel (帝珠, 'Di-zhu', refers to the jewels in Indra's palace that reflect all things), the environment and the Buddha's body of the Western Pure Land are already within my contemplation; the Western Pure Land is also like Indra's jewel, my present body and mind and all karmas are already within the environment and the Buddha's body. The Dharma-nature is naturally like this, because it is only illuminated and known during the time of cultivating contemplation. If one understands this meaning, then one knows that rebirth means definite rebirth, rebirth without rebirth, going means actually not going, not going yet going. Furthermore, one can infer that Amitabha Buddha's reception means definite reception, reception without reception, coming means actually not coming, not coming yet coming. Therefore, Chan Master Tianyi Huai instructed the assembly, saying: 'The Chan school says no-birth, the Pure Land school says birth, is it birth, or is it no-birth?' The answer is: 'Birth means definite birth, going means actually not going, like a goose flying across the sky, its shadow sinking into the cold water, the goose has no intention of leaving a trace, and the water has no intention of retaining the shadow.' The goose flying across the sky, its shadow sinking into the cold water, is a metaphor for birth meaning definite birth. The goose has no intention, the water has no mind, there is no appearance of coming and going in between, which is a metaphor for going meaning actually not going. Furthermore, the goose has no intention of leaving a trace, although it is a metaphor for no-birth, the trace naturally remains, which is a metaphor for no-birth yet naturally birth. The water has no intention of retaining the shadow, which is a metaphor for the Buddha not coming to receive, yet the shadow naturally remains, which is a metaphor for not receiving yet naturally receiving.' The power of compassionate roots is spontaneous.
如是。非作意神通也。境觀相吞門竟。
○七三觀法爾門二。初偈頌。二論文○今初。
能觀為三觀。所觀即三諦。全性以起修。故稱為法爾。
能觀為三觀者。乃全性體性量性具。三諦性德。起成三觀之修德。全三觀之修德。還照三諦之性德。故曰全性起修。全修在性。性修不二止觀大意云。三諦三觀三非三。三一一三無所寄。諦觀名別體復同。是故能所二非二。故稱法爾。
○二論文分二。初正明三觀。二結示凈宗。初又二。初別論。二總論。初又二。初雙標諦觀。二別論諦觀○今初。
論曰。三諦者。真俗中也。三觀者。空假中也。
諦者。諦審也。謂諦審諸法。即空假中。即空。是性量之真諦。即假。是性具之俗諦。即中。是性體之中諦。此三隔歷。即次第三諦。三一圓融。即圓融三諦。觀者。照了之義。照真。即空觀。照俗。即假觀。照中。即中觀。此三隔歷。即次第三觀。三一無礙。即圓融三觀。雙標諦觀竟。
○二別論諦觀。又二。初別論三諦性德。二別論三觀修德。初又三。初克論三諦。二會歸一心。三結成性德○今初。
忘情絕解。莫尚乎真。隨緣應用。莫尚乎俗。融通空有。莫尚乎中。
真。即真空。泯一切法之謂也。蓋諸法本空。眾
【現代漢語翻譯】 如是。這是非作意神通的境界。境觀相吞門的講解到此結束。
○七三觀法爾門分為兩部分。首先是偈頌，然後是論文。○現在開始講解偈頌。
能觀為三觀，所觀即三諦。全性以起修，故稱為法爾。
『能觀為三觀』，是指全體的性體、性量、性具，這三諦的性德，生起併成就三觀的修德。全體的三觀修德，又反過來照耀三諦的性德。所以說『全性起修』，全體的修德在於本性之中。性與修不二。《止觀大意》中說：『三諦、三觀、三非三，三一、一一三，無所寄。諦觀名別體復同，是故能所二非二。』因此稱為法爾。
○二論文分為兩部分。首先是正式闡明三觀，然後是總結並揭示凈土宗。首先又分為兩部分，先是分別論述，然後是總括論述。首先又分為兩部分，先是雙標諦觀，然後是分別論述諦觀。○現在開始講解雙標諦觀。
論曰：三諦者，真、俗、中也。三觀者，空、假、中也。
諦，是諦審的意思。就是仔細審視諸法，即是空、假、中。即空，是性量的真諦（真實不虛的道理）。即假，是性具的俗諦（世俗諦，指現象界的各種事物）。即中，是性體的中諦（不落兩邊的中道真理）。這三者如果分開來說，就是次第三諦；三者合一圓融，就是圓融三諦。觀，是照了的意思。照真，就是空觀。照俗，就是假觀。照中，就是中觀。這三者如果分開來說，就是次第三觀；三者合一無礙，就是圓融三觀。雙標諦觀的講解到此結束。
○二分別論述諦觀。又分為兩部分。首先是分別論述三諦的性德，然後是分別論述三觀的修德。首先又分為三部分。首先是具體論述三諦，然後是會歸一心，最後是總結成為性德。○現在開始具體論述三諦。
忘情絕解，莫尚乎真。隨緣應用，莫尚乎俗。融通空有，莫尚乎中。
真，就是真空，泯滅一切法的狀態。因為諸法本來就是空性的。
【English Translation】 Thus it is. This is the realm of non-intentional spiritual power (非作意神通). The explanation of the 'Gate of Mutual Swallowing of Realms and Contemplations' (境觀相吞門) ends here.
○The Seventy-Third Gate, 'Suchness of the Three Contemplations' (三觀法爾門), is divided into two parts. First, the verse; second, the treatise. ○Now, let's begin with the verse.
'That which contemplates is the Three Contemplations; that which is contemplated is the Three Truths. Fully utilizing the nature to initiate cultivation is why it is called Suchness.'
'That which contemplates is the Three Contemplations' refers to the entirety of the nature of essence (性體), nature of measure (性量), and nature of possession (性具)—the inherent virtues of the Three Truths—arising and accomplishing the cultivated virtues of the Three Contemplations. The entirety of the cultivated virtues of the Three Contemplations, in turn, illuminates the inherent virtues of the Three Truths. Therefore, it is said, 'Fully utilizing the nature to initiate cultivation,' the entirety of cultivation resides within the nature. Nature and cultivation are not two. The Great Meaning of Cessation and Contemplation (止觀大意) states: 'The Three Truths, the Three Contemplations, are not three; the three are one, the one is three, without any dependence. Truth and contemplation have different names but the same essence; therefore, the capable and the object are two but not two.' Hence, it is called Suchness (法爾).
○The Second Treatise is divided into two parts. First, the formal exposition of the Three Contemplations; second, the conclusion and revelation of the Pure Land School. The first is further divided into two parts: first, separate discussions; second, a general discussion. The first is further divided into two parts: first, a dual presentation of Truth and Contemplation; second, separate discussions of Truth and Contemplation. ○Now, let's begin with the dual presentation of Truth and Contemplation.
The treatise states: 'The Three Truths are Truth (真), Conventional Truth (俗), and Middle Truth (中). The Three Contemplations are Emptiness (空), Provisional Existence (假), and the Middle Way (中).'
Truth (諦) means 'to examine carefully.' It refers to carefully examining all dharmas, which are Emptiness, Provisional Existence, and the Middle Way. Emptiness is the True Truth (真諦), the nature of measure (性量). Provisional Existence is the Conventional Truth (俗諦), the nature of possession (性具). The Middle Way is the Middle Truth (中諦), the nature of essence (性體). If these three are discussed separately, they are the Sequential Three Truths; if the three are unified and perfectly integrated, they are the Perfectly Integrated Three Truths. Contemplation (觀) means 'to illuminate and understand.' To illuminate Truth is the Contemplation of Emptiness (空觀). To illuminate Conventional Truth is the Contemplation of Provisional Existence (假觀). To illuminate the Middle Way is the Contemplation of the Middle Way (中觀). If these three are discussed separately, they are the Sequential Three Contemplations; if the three are unified and without obstruction, they are the Perfectly Integrated Three Contemplations. The dual presentation of Truth and Contemplation ends here.
○Two: Separate discussions of Truth and Contemplation. This is further divided into two parts. First, separate discussions of the inherent virtues of the Three Truths; second, separate discussions of the cultivated virtues of the Three Contemplations. The first is further divided into three parts. First, a specific discussion of the Three Truths; second, convergence to the One Mind; third, concluding as inherent virtue. ○Now, let's begin with the specific discussion of the Three Truths.
'To forget emotions and sever understanding, nothing surpasses Truth. To accord with conditions and apply accordingly, nothing surpasses Conventional Truth. To harmonize emptiness and existence, nothing surpasses the Middle Way.'
Truth (真) is True Emptiness (真空), the state of obliterating all dharmas. Because all dharmas are fundamentally empty.
生不了。執之為實。而生妄見。若以空觀蕩之。則謂實之情解自忘。故曰忘情絕解。莫尚乎真也。俗即世俗。立一切法之謂也。諸法雖即本空。若以假觀照之。則能諦了性具諸法。歷歷宛然。故曰隨緣應用。莫尚乎俗也。中。即中正。統一切法之謂也。諸法本來不即二邊。不離二邊若以中觀觀之。則能諦了諸法非真非俗。即真即俗。圓融無礙。即一而三。即三而一。不可思議。故曰融通空有。莫尚乎中也。克論三諦竟。
○二會歸一心。
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。
虛靈不昧者。隨緣而常自不變也。物來斯應者。不變而常自隨緣也。空有相即者。即隨緣而不變。即不變而隨緣也。會歸一心竟。
○三結成性德。
此性也。非修也。三諦也。非三。觀也。
別論三諦性德竟。
○二別論三觀修德三。初分別行相。二顯示圓融。三結成修德○今初。
修之者。稱性照了也。故體達此心。空洞無物。謂之空。照了此性。具足萬法。謂之假。融通二邊。不一不異。謂之中。
修之者。標其修德。別其性德也。稱性照了者。謂修德之功。稱乎性德之理也。體達此心者。謂體空觀也。體達此隨緣之心。常不被
【現代漢語翻譯】 現代漢語譯本 生不了。如果執著于實有，就會產生虛妄的見解。如果用空觀來破除它，就會認為實有的執著自然消解遺忘，所以說『忘情絕解，沒有比真諦更重要的了』。俗，就是世俗，指建立一切法。諸法雖然本來是空，如果用假觀來觀照它，就能清楚地瞭解自性具足諸法，歷歷分明，所以說『隨緣應用，沒有比俗諦更重要的了』。中，就是中正，統攝一切法。諸法本來不即於二邊，也不離於二邊，如果用中觀來觀察它，就能清楚地瞭解諸法非真非俗，即真即俗，圓融無礙，即一而三，即三而一，不可思議，所以說『融通空有，沒有比中諦更重要的了』。關於三諦的詳細論述到此結束。 ○二 會歸一心 虛靈不昧，這是吾心自空的體現。物來斯應，這是吾心自有的體現。空有相即，這是吾心自中的體現。 虛靈不昧，是隨緣而常自不變。物來斯應，是不變而常自隨緣。空有相即，是即隨緣而不變，即不變而隨緣。會歸一心到此結束。 ○三 結成性德 此性也，非修也。三諦也，非三觀也。 別論三諦性德到此結束。 ○二 別論三觀修德三。初分別行相。二顯示圓融。三結成修德○今初。 修之者，稱性照了也。故體達此心，空洞無物，謂之空。照了此性，具足萬法，謂之假。融通二邊，不一不異，謂之中。 修之者，標其修德，區別于性德。稱性照了者，是指修德的功用，符合性德的道理。體達此心者，是指體空觀。體達此隨緣之心，常不被
【English Translation】 English version It cannot be produced. Holding onto it as real, false views arise. If one uses the 'emptiness' (空觀, kong guan) contemplation to dispel it, it is said that the attachment to reality naturally dissolves and is forgotten. Therefore, it is said, 'Forgetting emotions and severing understanding, nothing is more important than the 'truth' (真, zhen).' 'Conventional truth' (俗, su) refers to the mundane world, which establishes all 'dharmas' (法, fa). Although all dharmas are fundamentally empty, if one illuminates them with the 'provisional' (假, jia) contemplation, one can clearly understand that the nature inherently possesses all dharmas, distinctly and vividly. Therefore, it is said, 'Responding according to conditions, nothing is more important than the 'conventional truth' (俗諦, su di).' 'Middle way' (中, zhong) refers to impartiality, which governs all dharmas. Dharmas are originally neither identical to nor separate from the two extremes. If one observes them with the 'middle way' (中觀, zhong guan) contemplation, one can clearly understand that dharmas are neither true nor conventional, both true and conventional, perfectly harmonized and unobstructed, one and three, three and one, inconceivable. Therefore, it is said, 'Integrating emptiness and existence, nothing is more important than the 'middle way' (中諦, zhong di).' The detailed discussion of the three truths ends here. ○ Two, Converging to One Mind 'Empty and luminous, not obscured,' this is the self-emptiness of our mind. 'When objects come, it responds,' this is the self-existence of our mind. 'Emptiness and existence interpenetrate,' this is the self-middle way of our mind. 'Empty and luminous, not obscured,' means constantly unchanging while adapting to conditions. 'When objects come, it responds,' means constantly adapting to conditions while remaining unchanging. 'Emptiness and existence interpenetrate,' means unchanging while adapting to conditions, and adapting to conditions while remaining unchanging. The convergence to one mind ends here. ○ Three, Concluding with the Nature of Virtue This is nature, not cultivation. These are the three truths, not the three contemplations. The separate discussion of the nature of virtue of the three truths ends here. ○ Two, Separate Discussion of the Cultivated Virtue of the Three Contemplations, in three parts: First, distinguishing the aspects of practice; second, revealing perfect harmony; third, concluding with cultivated virtue. ○ Now, the first. 'Cultivating' means illuminating and understanding according to nature. Therefore, realizing that this mind is empty and devoid of things is called 'emptiness'. Illuminating and understanding that this nature is complete with all dharmas is called 'provisional'. Integrating the two extremes, neither one nor different, is called 'middle way'. 'Cultivating' marks the cultivated virtue, distinguishing it from the inherent virtue. 'Illuminating and understanding according to nature' means that the function of cultivated virtue accords with the principle of inherent virtue. 'Realizing this mind' refers to the contemplation of emptiness. Realizing this mind that adapts to conditions is constantly not
物所變。故曰空洞無物謂之空也。照了此性者。妙假觀也。謂照了此不變之性。常隨萬法之緣。故曰具足萬法謂之假也。融通二邊者。圓融觀也。性是體。心是用。故不一。離體無用。離用無體。故不異。故曰不一不異謂之中也。分別行相竟。
○二顯示圓融。
然則即虛靈而應物也。即應物而虛靈也。空。即假中也。假。即空中也。中。即空假也。
然則者。承上文而言也。三觀唯是一心。故曰相即。即虛靈而應物者。即體是用也。即應物而虛靈者。即用是體也。體用唯是一心。故曰三觀相即。顯示圓融竟。
○三結成修德。
是稱性而修也。絕待而照也。不思議之三觀也。首楞嚴大定之司南也。此別論也如此。
稱性而修者。性修不二也。絕待而照者。能所不二也。不思議三觀者。三觀不二也。首楞嚴大定司南者。因果不二也。梵語首楞嚴。此云究竟堅固。即果覺異名。司南者。定南針也。以一心三觀。乃大定之因。故曰司南也。別論竟。
○二總論二。初分別行相。二顯示圓融○今初。
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。
上文別者。乃別論觀心。今文總者。總其心境。唯是一性也。心性無相故為空。變作諸法
【現代漢語翻譯】 現代漢語譯本：事物會變化。所以說『空洞無物』，這叫做空觀。照見此不變之自性，是妙假觀。意思是照見此不變的自性，恒常隨順萬法的因緣，所以說『具足萬法』，這叫做假觀。融通空和假二邊，是圓融觀。自性是體，心是用，所以不是一。離開體就沒有用，離開用就沒有體，所以不是異。所以說『不一不異』，這叫做中觀。分別行相完畢。 二、顯示圓融。 那麼，就是在虛靈中應物，在應物中虛靈。空，即是假即是中。假，即是空即是中。中，即是空即是假。 那麼，是承接上文而言。空、假、中三觀，唯一是心，所以說相互即是。『即虛靈而應物』，即體就是用。『即應物而虛靈』，即用就是體。體和用唯一是心，所以說三觀相互即是。顯示圓融完畢。 三、結成修德。 這是稱合自性而修，是超越對待而照，是不可思議的三觀，是首楞嚴（Śūraṅgama-samādhi，一種深奧的禪定）大定的指南。以上是別論的闡述。 『稱性而修』，是自性和修行不是二。『絕待而照』，是能觀和所觀不是二。『不思議三觀』，是空、假、中三觀不是二。『首楞嚴大定司南』，是因和果不是二。梵語『首楞嚴』，這裡翻譯為『究竟堅固』，即是果覺的別名。司南，是指南針。以一心三觀，乃是大定的因，所以說是指南。別論完畢。 二、總論二：首先，分別行相；其次，顯示圓融。現在開始第一部分。 如果總的來說，或者認為吾心虛靈是空觀，以所觀的萬物為假觀，以心境不二為中觀。 上文的『別』，是分別論述觀心。本文的『總』，是總括心和境，唯一是自性。心性沒有相，所以是空。變化成各種法
【English Translation】 English version: Things are subject to change. Therefore, it is said 'empty and without substance,' which is called the Emptiness contemplation (空觀, Kong Guan). To illuminate this unchanging nature is the Wondrous Provisional contemplation (妙假觀, Miao Jia Guan). It means illuminating this unchanging nature, constantly following the conditions of all dharmas, so it is said 'complete with all dharmas,' which is called the Provisional contemplation. To harmonize the two extremes of emptiness and provisionality is the Perfect Harmony contemplation (圓融觀, Yuan Rong Guan). Nature is the substance (體, ti), and mind is the function (用, yong), so they are not one. Without substance, there is no function; without function, there is no substance, so they are not different. Therefore, it is said 'neither one nor different,' which is called the Middle contemplation (中觀, Zhong Guan). The differentiation of characteristics is complete. 2. Revealing Perfect Harmony. Therefore, it is responding to things in emptiness, and being empty in responding to things. Emptiness is the same as provisionality and the middle. Provisionality is the same as emptiness and the middle. The middle is the same as emptiness and provisionality. Therefore, it is continuing from the previous text. The three contemplations are only one mind, so it is said they are mutually identical. 'Responding to things in emptiness' means substance is function. 'Being empty in responding to things' means function is substance. Substance and function are only one mind, so it is said the three contemplations are mutually identical. The revealing of perfect harmony is complete. 3. Concluding with the cultivation of virtue. This is cultivating in accordance with nature, illuminating beyond duality, the inconceivable three contemplations, the compass of the Śūraṅgama-samādhi (首楞嚴大定, a profound state of samadhi). This is the separate discussion. 'Cultivating in accordance with nature' means nature and cultivation are not two. 'Illuminating beyond duality' means the observer and the observed are not two. 'Inconceivable three contemplations' means the three contemplations are not two. 'Śūraṅgama-samādhi compass' means cause and effect are not two. The Sanskrit word 'Śūraṅgama' is translated here as 'ultimate firmness,' which is another name for the fruit of enlightenment. A compass is a south-pointing needle. Using the one-mind three contemplations is the cause of great samadhi, so it is called a compass. The separate discussion is complete. 2. General Discussion in Two Parts: First, Differentiating Characteristics; Second, Revealing Perfect Harmony. Now beginning the first part. If speaking generally, one might consider the emptiness of our mind as the Emptiness contemplation, the myriad things observed as the Provisional contemplation, and the non-duality of mind and environment as the Middle contemplation. The 'separate' in the previous text is a separate discussion of contemplating the mind. The 'general' in this text is a generalization of mind and environment, which are only one nature. The nature of mind has no form, so it is emptiness. Transforming into various dharmas
故為假。即心即境。即境即心。故曰不二為中也。分別行相竟。
○二顯示圓融。
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。(當是何空假而不中)。
物吾心之物。何假而不空者。謂所觀之境。乃心性所變之境。何假何中而不即空。乃即性具性體是性量也。心萬物之心。何空而不假者。謂能觀之心。乃境效能變之心。何空何中而不即假。乃即性量性體是性具。即心即物。即物即心。何空假而不即中者。謂心性境性。唯只一性。故曰何空何假而不即中。乃即性量性具是性體也。正明三觀竟。
○二結示凈宗。
是以觀極樂依正者。以吾一心之三觀。觀彼一境之三諦。無不可者。以吾三觀之一心。照彼三諦之一境。亦無不可者。虎溪大師曰。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。
以吾一心之三觀。觀彼一境之三諦者。乃理觀也。亦別觀也。以吾三觀之一心。照彼三諦之一境者。乃事觀也。亦總觀也。亦即專稱名號也。然此凈宗。唯在發願求生。是故總觀別觀。皆無不可也。虎溪大師。乃元朝虎溪懷則法師。述一心三觀頌曰。境為妙假(云云)。境為妙假者即心也。觀
【現代漢語翻譯】 現代漢語譯本 因此說是虛假的。即心是境，即境是心。所以說不二是中道。分別行相完畢。
○二 顯示圓融。
物是我的心所顯現的物，有什麼虛假而不空？心是萬物的心，有什麼空而不假？即心是物，即物是心，有什麼中道而不空假？（應當是：有什麼空假而不中道？）
物是我的心所顯現的物，有什麼虛假而不空呢？這是說所觀的境，乃是心性所變的境，有什麼虛假、有什麼中道而不立即是空？乃是即性具、性體，就是性量啊。心是萬物的心，有什麼空而不假呢？這是說能觀的心，乃是境效能變的心，有什麼空、有什麼中道而不立即是假？乃是即性量、性體，就是性具啊。即心是物，即物是心，有什麼空假而不立即是中道呢？這是說心性、境性，唯只是一性，所以說有什麼空、有什麼假而不立即是中道？乃是即性量、性具，就是性體啊。 正明三觀完畢。
○二 總結指示凈土宗。
因此，觀想極樂世界的依報和正報，以我一心的三觀，觀彼一境的三諦，沒有不可以的。以我的三觀的一心，照彼三諦的一境，也沒有不可以的。虎溪大師說：『境為妙假，觀為空，境觀雙忘即是中。忘照何嘗有先後，一心融絕了無蹤。』 尚且有什麼三觀不是法爾如是的呢？
以我一心的三觀，觀彼一境的三諦，這是理觀，也是別觀。以我的三觀的一心，照彼三諦的一境，這是事觀，也是總觀，也就是專心稱念名號。然而這凈土宗，唯在於發願求生，所以總觀別觀，都沒有不可以的。虎溪大師，乃是元朝虎溪懷則法師。 述一心三觀頌說：『境為妙假（云云）。』境為妙假，就是心啊。觀
【English Translation】 English version Therefore, it is called 'provisional'. Mind is identical to the object (境, jing - object, environment), and the object is identical to the mind. Hence, it is said that non-duality is the Middle Way. The analysis of different aspects is complete.
○2 Showing Perfect Harmony.
Objects are objects of my mind. What provisionality is not empty? Mind is the mind of all things. What emptiness is not provisional? Mind is identical to the object, and the object is identical to the mind. What Middle Way is not empty and provisional? (It should be: What emptiness and provisionality are not the Middle Way?)
Objects are objects of my mind. What provisionality is not empty? This means that the observed object (境, jing - object, environment) is the object transformed by the nature of the mind. What provisionality, what Middle Way is not immediately emptiness? It is the inherent nature, the substance of nature, which is the measure of nature. Mind is the mind of all things. What emptiness is not provisional? This means that the observing mind is the mind that the nature of the object can transform. What emptiness, what Middle Way is not immediately provisional? It is the measure of nature, the substance of nature, which is the inherent nature. Mind is identical to the object, and the object is identical to the mind. What emptiness and provisionality are not immediately the Middle Way? This means that the nature of the mind and the nature of the object are only one nature. Therefore, it is said, what emptiness, what provisionality are not immediately the Middle Way? It is the measure of nature, the inherent nature, which is the substance of nature. The clear explanation of the Three Contemplations is complete.
○2 Concluding with Instructions on the Pure Land School.
Therefore, contemplating the adornments and rewards of the Land of Ultimate Bliss (極樂, Jile), using the Three Contemplations of my one mind to contemplate the Three Truths of that one realm, there is nothing that is not possible. Using the one mind of my Three Contemplations to illuminate the one realm of the Three Truths, there is also nothing that is not possible. Master Huixi (虎溪大師, Huxi Dashi) said: 'The realm is wonderfully provisional, contemplation is emptiness, the dual forgetting of realm and contemplation is the Middle Way. Forgetting and illumination never have precedence, the one mind merges and disappears without a trace.' What Three Contemplations are not inherently so?
Using the Three Contemplations of my one mind to contemplate the Three Truths of that one realm is the contemplation of principle, and also the separate contemplation. Using the one mind of my Three Contemplations to illuminate the one realm of the Three Truths is the contemplation of phenomena, and also the comprehensive contemplation, which is also the single-minded recitation of the name. However, this Pure Land School (凈土宗, Jingtu Zong) is only about making vows to seek rebirth, so both comprehensive and separate contemplations are possible. Master Huixi was the Dharma Master Huaize (懷則法師, Huaize Fashi) of Huixi (虎溪, Huxi) in the Yuan Dynasty. He described the verse of the One Mind Three Contemplations, saying: 'The realm is wonderfully provisional (etc.).' The realm being wonderfully provisional is the mind. Contemplation
為空者。即境也。境觀雙亡者。非心非境也。亡照何嘗有先後者。遮照同時也。一心融絕了無蹤者。唯一中道妙心。更無空假之軌跡也。既日用中具足三觀。尚何不法爾乎。三觀法爾門竟。
○八感應任運門二。初偈頌。二論文○今初。
我心感諸佛。彌陀即懸應。天性自相關。如磁石吸針。
感應之相。略明四句。一者冥感冥應。謂過去善修三業。現在未運身口。藉往善力。為冥感也。雖不現見靈瑞。密為法身所益。不見不聞。而覺而知。是為冥應也。二者冥感顯應者。過去殖善。為冥感已成。便得值佛聞法。現前獲利。是為顯應。如佛初出世。先得度者。現在何嘗修行。如來照其宿機。自往度之。即其義也。三者顯感顯應。現在身口。精勤不懈。而能感降。如須達長跪。佛往祇園。又如道場禮懺。能感靈瑞。即顯感顯應也。四顯感冥應者。如人一世勤苦。現善濃積。而不顯應。冥有其利。此顯感冥應也。若解四意。一切低頭舉手。則知福不虛棄。終日無感。終日無悔。若見喜殺長壽。好施貧乏。不生邪見。若詳論者。則有三十六句等種種義也。天性者。佛性也。相關者。連繫也。有二種相關。謂天性。誓願也。我于諸佛。但有天性相關。我于彌陀。則有二種。故於彌陀最有緣也。磁石者。吸鐵
【現代漢語翻譯】 現代漢語譯本 所謂『空』，指的是外在的境界（境）。境界和觀照都消失，就達到了非心非境的狀態。當觀照消失的時候，哪裡還有先後之分呢？遮蔽和觀照是同時發生的。一心融化消散，了無軌跡，這便是唯一的中道妙心，不再有空和假的痕跡。既然日常運用中已經具備了空、假、中三觀，又何必不順其自然呢？三觀法爾門到此結束。
○八 感應任運門二。初偈頌。二論文○今初。
我的心能感應諸佛，阿彌陀佛立刻就會顯現迴應。這是因為我們本性之間就有關聯，就像磁石吸引鐵針一樣。
關於感應的相狀，可以簡要地說明四種情況：第一種是冥感冥應，指的是過去已經很好地修習了身口意三業，現在雖然沒有表現出來，但憑藉過去積累的善的力量，這就是冥感。雖然沒有親眼見到靈異祥瑞，但暗中受到法身的利益，雖然不見不聞，卻能覺察和知曉，這就是冥應。第二種是冥感顯應，指的是過去種下的善因已經成熟，成為冥感，因此能夠遇到佛陀聽聞佛法，並在當下獲得利益，這就是顯應。例如佛陀最初出世時，首先得度的人，現在並沒有修行，但如來照見他們過去世的根基，親自前去度化他們，就是這個道理。第三種是顯感顯應，指的是現在通過身口意精勤不懈地修行，從而能夠感得佛菩薩降臨，例如須達長跪，佛陀前往祇園精舍，又如在道場禮拜懺悔，能夠感得靈異祥瑞，這就是顯感顯應。第四種是顯感冥應，指的是一個人一生勤勞辛苦，積累了很多善行，但沒有明顯的感應，而是在暗中得到利益，這就是顯感冥應。如果理解了這四種含義，那麼一切低頭、舉手的行為，就知道福德不會白白浪費，即使整天沒有感應，也不會後悔。如果看到喜歡殺生的人反而長壽，喜歡佈施的人反而貧窮，也不會產生邪見。如果詳細討論，則有三十六句等種種含義。天性，指的是佛性。相關，指的是關聯。有兩種關聯，一種是天性關聯，一種是誓願關聯。我們與諸佛之間，只有天性關聯。我們與阿彌陀佛之間，則有兩種關聯，所以與阿彌陀佛最有緣分。磁石，指的是吸引鐵的磁鐵。
【English Translation】 English version That which is 'empty' refers to the external realm (境, jing). When both the realm and the observation vanish, one reaches the state of neither mind nor realm. When observation vanishes, where is there a distinction between before and after? Obscuration and observation occur simultaneously. When the one mind melts away without a trace, this is the unique wonderful mind of the Middle Way, with no trace of emptiness or falsity. Since the three contemplations (三觀, san guan) of emptiness, provisional existence, and the Middle Way are already fully present in daily life, why not let it be natural? The Dharma Gate of the Three Contemplations being natural ends here.
○ Eight: The Gate of Spontaneous Response and Interaction, Part Two. First, a verse. Second, a treatise. ○ Now, the first.
My mind senses all Buddhas; Amitabha (彌陀, Mituo) immediately responds. Our inherent nature is interconnected, like a magnet attracting a needle.
Regarding the aspects of response and interaction, four situations can be briefly explained: First, there is hidden sensing and hidden response. This refers to having cultivated good deeds through body, speech, and mind in the past. Although not currently manifesting, one relies on the power of past good deeds, which is hidden sensing. Although one does not see or hear miraculous signs, one is secretly benefited by the Dharma body. Though unseen and unheard, one is aware and knows, which is hidden response. Second, there is hidden sensing and manifest response. This refers to past cultivation of good deeds, which becomes hidden sensing, thus enabling one to encounter the Buddha, hear the Dharma, and receive benefits in the present, which is manifest response. For example, when the Buddha first appeared in the world, those who were first liberated had not practiced in the present. The Tathagata (如來, Rulai) saw their past roots and personally went to liberate them, which is the meaning of this. Third, there is manifest sensing and manifest response. This refers to diligently practicing through body, speech, and mind in the present, thereby being able to sense and invoke a response. For example, when Sudatta (須達, Xuda) knelt respectfully, the Buddha went to Jetavana (祇園, Qiyuan). Also, in a Dharma assembly, performing repentance can invoke miraculous signs, which is manifest sensing and manifest response. Fourth, there is manifest sensing and hidden response. This refers to a person working hard throughout their life, accumulating good deeds, but without obvious responses, while secretly receiving benefits, which is manifest sensing and hidden response. If one understands these four meanings, then every bow and raised hand will be known to not waste merit. Even if there is no response all day, there will be no regret. If one sees that those who like to kill live long lives, and those who like to give are poor, one will not generate wrong views. If discussed in detail, there are various meanings such as the thirty-six sentences. 'Inherent nature' refers to Buddha-nature. 'Interconnected' refers to being linked. There are two kinds of interconnection: inherent nature and vows. We have only inherent nature interconnection with all Buddhas. We have both kinds of interconnection with Amitabha, so we have the strongest affinity with Amitabha. 'Magnet' refers to a magnet that attracts iron.
石。山之陽產鐵。山陰必有磁石。二物同氣故也。
○二論文分三。初天性相關。二誓願相關。三結示凈宗○今初。
論曰。諸佛眾生。同一覺源。迷悟雖殊。理常平等。故曰諸佛是眾生心內諸佛。眾生乃諸佛心內眾生。跡此而言。則諸佛眾生。心精無時而不通吻。但諸佛無時不欲度生。而眾生唸唸與之迷背。故勢至菩薩曰。一人專憶。一人專忘。若逢不逢。或見非見。子若憶母。如母憶時。母子歷生。不相違遠。若眾生心憶佛唸佛。現前當來必定見佛。去佛不遠。正由一理平等。天性相關。故得任運㧞苦與樂。
文分三節。初正明。二引證。三總結。初中同一覺源者。同一天性也。吻者。吻合。即相關也。第二引證中。有事理二意。今但約事釋。一人專憶。喻佛常欲度生。一人專忘。喻眾生唸唸迷背。佛常欲度生故若逢。唸唸迷背故不逢。逢故見。不逢故不見。此喻理即位也。子若憶母。喻眾生常唸佛。喻名字觀行相似位也。如母憶時。母子歷生。不相違遠。喻分證位。若眾生心。憶佛唸佛。現前當來。必定見佛。去佛不遠。此以法合喻也。現前見佛。如遠公三睹聖像。當來見佛。或命終時見。或於凈土見。去佛不遠者。去自果佛不遠也。第三總結。一理。即天性也。㧞苦與樂者。悲能㧞九界苦
【現代漢語翻譯】 現代漢語譯本： 磁石。山的南面出產鐵，山的北面一定有磁石，因為這兩種物質的性質相同。
二、論文分為三個部分：首先是天性相關，其次是誓願相關，最後是總結並指示凈土宗。現在開始第一部分。
論曰：諸佛和眾生，本源都是同一個覺悟之源。雖然迷和悟不同，但其理體始終是平等的。所以說，諸佛是眾生心中本具的諸佛，眾生也是諸佛心中本具的眾生。由此來看，諸佛和眾生的心性精華，沒有一刻不是相互契合的。只是諸佛無時無刻不想度化眾生，而眾生卻唸唸與諸佛背道而馳。所以勢至菩薩說：『一人專心憶念，一人專心遺忘，這樣即使相遇也如同不遇，即使看見也如同沒看見。』如果孩子思念母親，就像母親思念孩子一樣，母子生生世世，都不會互相遠離。如果眾生心裡憶佛唸佛，現在和將來必定能見到佛，離佛不遠。正是由於這個理體平等，天性相關，所以才能自然而然地拔除痛苦，給予快樂。
文分三個小節。第一節是正面闡明，第二節是引用論證，第三節是總結。第一節中，『同一覺源』，指的是同一個天性。『吻』，是吻合的意思，也就是相關。第二節引用論證中，有事和理兩方面的含義，現在只從事情方面來解釋。『一人專憶』，比喻佛總是想度化眾生。『一人專忘』，比喻眾生唸唸迷失背離。佛總是想度化眾生，所以說『若逢』（如果相遇）；唸唸迷失背離，所以說『不逢』（不相遇）。相遇所以能見，不相遇所以不能見。這比喻的是理即位。『子若憶母』，比喻眾生常常唸佛，比喻的是名字觀行相似位。『如母憶時，母子歷生，不相違遠』，比喻的是分證位。『若眾生心，憶佛唸佛，現前當來，必定見佛，去佛不遠』，這是用法來合比喻。『現前見佛』，比如慧遠(Huìyuǎn)大師三次見到聖像。『當來見佛』，或者臨命終時見到，或者在凈土見到。『去佛不遠』，是說距離自己最終成佛不遠了。第三節總結，『一理』，就是天性。『拔苦與樂』，是說大悲心能夠拔除九法界的痛苦。
【English Translation】 English version: Magnetite (císhí). The south side of a mountain produces iron. The north side of a mountain must have magnetite. This is because the two substances share the same nature.
Second, the essay is divided into three parts: first, the connection of inherent nature; second, the connection of vows; and third, the conclusion and indication of the Pure Land School. Now begins the first part.
It is argued: Buddhas and sentient beings share the same source of enlightenment. Although delusion and awakening differ, the principle remains eternally equal. Therefore, it is said that Buddhas are the Buddhas inherent within the minds of sentient beings, and sentient beings are the sentient beings inherent within the minds of Buddhas. From this perspective, the essence of the minds of Buddhas and sentient beings is always in perfect harmony. It is just that Buddhas always desire to liberate sentient beings, while sentient beings are constantly turning away from them. Therefore, Bodhisattva Mahasthamaprapta (Shìzhì Púsà) said: 'One person remembers exclusively, one person forgets exclusively. Thus, even if they meet, it is as if they do not meet; even if they see, it is as if they do not see.' If a child remembers its mother, just as the mother remembers the child, mother and child, through lifetimes, will not be far apart. If sentient beings remember the Buddha and recite the Buddha's name in their minds, they will surely see the Buddha in the present and in the future, and will not be far from the Buddha. It is precisely because of this principle of equality, this connection of inherent nature, that one can naturally remove suffering and give joy.
The text is divided into three sections. The first section is a direct explanation, the second section is a citation of evidence, and the third section is a summary. In the first section, 'same source of enlightenment' refers to the same inherent nature. 'Harmony' (wěn) means to be in accord, which is to say, connected. In the second section, regarding the citation of evidence, there are both phenomenal and noumenal meanings. Here, we will only explain it from the phenomenal aspect. 'One person remembers exclusively' is a metaphor for the Buddha always wanting to liberate sentient beings. 'One person forgets exclusively' is a metaphor for sentient beings constantly being deluded and turning away. Because the Buddha always wants to liberate sentient beings, it is said 'if they meet'; because sentient beings are constantly deluded and turning away, it is said 'they do not meet'. Meeting allows one to see, not meeting prevents one from seeing. This is a metaphor for the stage of principle-identity. 'If a child remembers its mother' is a metaphor for sentient beings constantly reciting the Buddha's name, which is a metaphor for the stage of name-recitation, contemplation, and similar practice. 'Just as the mother remembers the child, mother and child, through lifetimes, will not be far apart' is a metaphor for the stage of partial realization. 'If sentient beings remember the Buddha and recite the Buddha's name in their minds, they will surely see the Buddha in the present and in the future, and will not be far from the Buddha' is using the Dharma to combine with the metaphor. 'Seeing the Buddha in the present' is like Master Huiyuan (Huìyuǎn) seeing the holy image three times. 'Seeing the Buddha in the future' is either seeing the Buddha at the time of death or seeing the Buddha in the Pure Land. 'Not far from the Buddha' means not far from one's own ultimate Buddhahood. The third section summarizes, 'one principle' is the inherent nature. 'Removing suffering and giving joy' means that great compassion can remove the suffering of the nine realms.
集二諦之苦。慈能與佛界道滅二諦之樂也。天性相關竟。
○二誓願相關。
況無量壽佛。因中發四十八愿。誓取極樂。攝受有情。今道果久成。僧那久滿。故凡百眾生。弗憂佛不來應。但當深信憶念。數數發願。愿生西方。如磁石與針。任運吸取。然磁能吸鐵。而不能吸銅。針能合磁。而不能合玉。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。
文分二節。初明誓願。二明相關。按無量壽經。過去久遠。世自在王佛世中。有一國王。聞佛說法。心懷悅豫。發無上道意。棄國捐王。而作沙門。號曰法藏。詣世自在王佛所。求佛說法。時世自在王佛。廣說二百一十億諸佛剎土。天人之善惡。國土之粗妙。應其心願。悉現與之。時彼比丘。聞佛所說嚴凈國土。皆悉睹見。發無上愿。具足五劫。思惟攝取莊嚴國土清凈之行。如是修已。詣彼佛所。白佛言。唯愿聽察。如我所愿。當具說之。故發四十八種大愿。誓取極樂。攝受有情說有一愿不滿。不取正覺。今道果久成。僧那者。此云宏誓也。此明誓願。然磁能下。明相關也。然諸佛度生。原無揀擇。而因中願力不同。結緣有異。故有相關不相關者。彌陀因中愿勝。與此土眾生緣深。故誓願相關也。誓願相關竟
【現代漢語翻譯】 現代漢語譯本 聚集世俗諦的苦難。慈悲能夠給予佛界道滅二諦的快樂。天性相關完畢。
○二、誓願相關。
更何況無量壽佛（Amitabha，阿彌陀佛），在因地中發了四十八大愿，誓願要取得極樂世界（Sukhavati），攝受有情眾生。如今他的道果早已成就，宏大的誓願也早已圓滿。所以凡是所有的眾生，不必擔憂佛陀不來應現，只要深信憶念，時常發願，愿生西方極樂世界，就像磁石與鐵針，自然而然地相互吸引。 然而磁石能吸引鐵，卻不能吸引銅；鐵針能與磁石相合，卻不能與玉相合。這譬如佛能度化有緣之人，卻不能度化無緣之人。眾生容易感應彌陀佛，卻不容易感應其他諸佛。這難道不是生佛（眾生與佛）之間誓願相互關聯的緣故嗎？
本文分為兩節。首先闡明誓願，其次闡明相關。按照《無量壽經》所說，在過去久遠世自在王佛（Lokesvararaja Buddha）的時代，有一位國王，聽聞佛陀說法后，心中充滿喜悅，發起了無上菩提道心，於是捨棄國家和王位，出家做了沙門（Sramana，修行者），法號叫做法藏（Dharmakara）。他前往世自在王佛處，請求佛陀為他說法。當時世自在王佛廣泛地講述了二百一十億諸佛剎土的情況，包括天人的善惡，國土的粗妙，應和法藏比丘的心願，全部都顯現給他看。當時那位比丘，聽聞佛陀所說的莊嚴清凈的國土，全部都親眼看見，於是發起了無上的誓願，用五劫的時間，思惟攝取莊嚴國土清凈之行。這樣修行完畢后，他前往世自在王佛處，稟告佛陀說：『唯愿您聽我詳察，我將詳細地說出我的願望。』因此發了四十八種大愿，誓願要取得極樂世界，攝受有情眾生，說如果有一愿不滿，誓不成佛。如今他的道果早已成就，僧那（Samgha-ata）的意思是宏大的誓願。以上闡明了誓願。『然磁能下』，闡明了相關。 然而諸佛度化眾生，原本沒有分別揀擇，只是因為因地中的願力不同，結下的緣分也有差異，所以才會有相關與不相關的情況。彌陀佛在因地中的願力殊勝，與此土眾生的緣分深厚，所以才會有誓願相互關聯的情況。誓願相關完畢。
【English Translation】 English version Gathering the suffering of the mundane truth. Compassion can bestow the joy of the path of cessation and the truth of cessation of the Buddha realm. The inherent nature connection ends here.
○2. Vows are interconnected.
Moreover, Amitabha Buddha (無量壽佛), in his causal stage, made forty-eight great vows, vowing to attain the Pure Land of Ultimate Bliss (極樂) and embrace sentient beings. Now that his attainment of the fruit of the path is long accomplished, and his great vows are long fulfilled, all beings need not worry that the Buddha will not respond. Just deeply believe and remember, frequently make vows, wishing to be reborn in the Western Pure Land, just like a magnet and a needle, naturally attracting each other. However, a magnet can attract iron but not copper; a needle can combine with a magnet but not with jade. This is like the Buddha being able to liberate those with affinity but not those without affinity. Sentient beings easily resonate with Amitabha Buddha but not easily with other Buddhas. Is this not because the vows between sentient beings and the Buddha are interconnected?
This text is divided into two sections. First, it clarifies the vows; second, it clarifies the interconnection. According to the Infinite Life Sutra, in the distant past, during the time of Lokesvararaja Buddha (世自在王佛), there was a king who, after hearing the Buddha's teachings, was filled with joy and generated the supreme Bodhi mind. He then abandoned his country and throne, became a Sramana (沙門), and was named Dharmakara (法藏). He went to Lokesvararaja Buddha and requested the Buddha to teach him the Dharma. At that time, Lokesvararaja Buddha extensively described the conditions of two hundred and ten billion Buddha lands, including the goodness and evil of gods and humans, and the crudeness and subtlety of the lands, all in accordance with Dharmakara's wishes, showing them all to him. At that time, that Bhikshu, having heard the Buddha's description of the adorned and pure lands, saw them all with his own eyes, and then made supreme vows, using five kalpas to contemplate and gather the pure practices of adorning and purifying the land. After completing this practice, he went to Lokesvararaja Buddha and reported to the Buddha, 'May you listen and examine me carefully, I will explain my wishes in detail.' Therefore, he made forty-eight great vows, vowing to attain the Pure Land of Ultimate Bliss and embrace sentient beings, saying that if even one vow is not fulfilled, he would not attain Buddhahood. Now that his attainment of the fruit of the path is long accomplished, Samgha-ata (僧那) means great vows. The above clarifies the vows. '然磁能下' clarifies the interconnection. However, the Buddhas originally do not discriminate in liberating sentient beings, but because the power of vows in the causal stage is different, and the affinities formed are also different, there are cases of interconnection and non-interconnection. Amitabha Buddha's vows in the causal stage are superior, and his affinity with the sentient beings of this land is deep, so there is an interconnection of vows. The interconnection of vows ends here.
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○三結示凈宗。
是故求生凈土者。信願行三。缺一不可。
彌陀要解云。信愿為慧行。持名為行行。得生與否。全由信愿之有無。品位高下。全由持名之深淺。是故信愿為前導。持名為正修。如目足並運也。感應任運門竟。
○九彼此恒一門二。初偈頌。二論文○今初。
若人臨終時。能不失正念。或見光見華。已受寶蓮生。
普賢行愿品云。又復是人臨命終時。最後剎那。一切諸根。悉皆散壞。一切親屬。悉皆舍離。一切威勢。悉皆退失。輔相大臣。宮城內外。像馬車乘。珍寶伏藏。如是一切。無復相隨。唯此愿王。不相舍離。於一切時。引導其前。一剎那中。即得往生極樂世界。到已。即見阿彌陀佛。文殊師利菩薩。普賢菩薩。觀自在菩薩。彌勒菩薩等。所共圍繞。其人自見生蓮華中。蒙佛授記。此中能不失正念者。正謂唯此愿王。不相舍離也。此實在操之有素也。
○二論文分三。初舉事。二顯理。三引證○今初。
論曰。往生傳云。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。唯唸佛號。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。
【現代漢語翻譯】 現代漢語譯本 ○三 總結指示凈土宗。
因此，求生凈土的人，信、愿、行三者，缺一不可。
《彌陀要解》說：『信愿是慧行，持名是行行。能否得生凈土，完全取決於信愿的有無；品位高下，完全取決於持名的深淺。』所以，信愿是前導，持名是正修，如同眼睛和腳並用一樣。感應任運門結束。
○九 彼此恒一門二。初偈頌。二論文○今初。
若有人臨終時，能夠不失去正念，或者見到光明，見到蓮花，就已經在寶蓮中化生。
《普賢行愿品》說：『又這個人臨命終時，在最後的剎那，一切諸根都全部散壞，一切親屬都全部舍離，一切威勢都全部退失，輔佐的大臣，宮城內外，像馬車乘，珍寶伏藏，像這樣的一切，都沒有再相隨的。只有這個愿王，不相舍離，在一切時，引導在他的前面，在一剎那中，就能夠往生到極樂世界。到達之後，就見到阿彌陀佛（Amitabha），文殊師利菩薩（Manjusri），普賢菩薩（Samantabhadra），觀自在菩薩（Avalokitesvara），彌勒菩薩（Maitreya）等，共同圍繞著他。這個人自己見到在蓮花中化生，蒙佛授記。』這裡說的『能夠不失去正念』，正是指唯有這個愿王，不相舍離啊。這實在是在平時操持修養的結果啊。
○二 論文分三。初舉事。二顯理。三引證○今初。
論中說，《往生傳》記載：張抗，在石晉做翰林學士，持誦大悲咒十萬遍，發願往生西方。一天生病，只念佛號。忽然對家人說：『西方凈土，就在堂屋的西邊。阿彌陀佛（Amitabha），坐在蓮花上，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。
【English Translation】 English version ○ Three: Concluding Instructions on the Pure Land School.
Therefore, for those seeking rebirth in the Pure Land, faith, vow, and practice are all indispensable.
The 'Amitabha Commentary' states: 'Faith and vow are wisdom practices; holding the name is action practice. Whether one attains rebirth depends entirely on the presence or absence of faith and vow; the level of one's rank depends entirely on the depth of one's name-holding.' Therefore, faith and vow are the guides, and holding the name is the primary practice, like the eyes and feet working together. The Chapter on Spontaneous Response concludes.
○ Nine: The Gate of Mutual Constancy and Oneness, in two parts. First, a verse; second, a treatise. ○ Now, the first.
If a person, at the time of death, can maintain right mindfulness, or sees light, sees flowers, they have already been born in a precious lotus.
The 'Universal Worthy's Conduct and Vows Chapter' states: 'Furthermore, when this person is about to die, in the final instant, all faculties will completely disintegrate, all relatives will completely abandon them, all power and influence will completely diminish, assisting ministers, within and without the palace walls, elephants, horses, carriages, precious treasures, and hidden wealth—all such things will no longer accompany them. Only this Vow King will not abandon them, at all times guiding them forward. In a single instant, they will attain rebirth in the Land of Ultimate Bliss. Upon arrival, they will see Amitabha Buddha (Amitabha), Manjusri Bodhisattva (Manjusri), Samantabhadra Bodhisattva (Samantabhadra), Avalokitesvara Bodhisattva (Avalokitesvara), Maitreya Bodhisattva (Maitreya), and others, all surrounding them. The person will see themselves born within a lotus flower, receiving a prediction of enlightenment from the Buddha.' Here, 'able to maintain right mindfulness' refers precisely to this Vow King not abandoning them. This is truly the result of consistent cultivation in ordinary times.
○ Two: The treatise is divided into three parts. First, citing an event; second, revealing the principle; third, providing evidence. ○ Now, the first.
The treatise states: The 'Biographies of Rebirth' records: Zhang Kang, serving as a Hanlin Academician in the Later Jin dynasty, recited the Great Compassion Mantra one hundred thousand times, vowing to be reborn in the West. One day, he fell ill and only recited the Buddha's name. Suddenly, he said to his family: 'The Western Pure Land is just to the west of the main hall. Amitabha Buddha (Amitabha) is sitting on a lotus flower, and I see my grandson, Weng'er, in the lotus pond on the golden sand ground, bowing and playing.' After a while, he passed away while reciting the Buddha's name. Weng'er was Zhang Kang's grandson.
石晉者。後晉也。高祖石敬塘。後唐明宗之婿。借遼兵而滅唐。有天下。改稱為晉也。舉事竟。
○二顯理二。初克本體直示唯心。二就行人點示唯心○今初。
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。約土而言。有十萬億彼此之異。約心而觀。原無遠近。
所以爾者。承上文西方秪在堂屋西邊而言也。極樂者。乃吾心之凈土。心凈故所以土凈也。娑婆者。乃吾心之穢土。心穢故所以土穢也。約土而事論。而有彼此之幻相。約心而理論。彼亦唯心。此亦唯心。原無遠近也。直示唯心竟。
○二就行人點示唯心。
但眾生自受生以來。為五陰區局真性。不契心源。唸佛之人。果報成熟。將舍現陰。趣生陰時。凈土蓮華。忽然在前。唯心境界。非有去來彼此之相。
自受生以來者。謂從無始以來也。為五陰區局真性。不契心源者。被色受想行識。分隔真如實性也。謂六凡五陰。區局真諦性。不契性量之源。二乘五陰。區局俗諦之性。不契性具之源。菩薩五陰。區局中諦之性。不契性體之源。現陰者。現在五陰也。趣生陰者。趣凈土清凈五陰也。陰有四種。謂現陰。命終時。名死陰。死陰後生陰前。名中陰。投胎時名生陰。又名四有。大善
【現代漢語翻譯】 現代漢語譯本 石晉：指的是後晉。高祖是石敬瑭（Shi Jingtang），他是後唐明宗的女婿。他藉助遼國的軍隊滅掉了後唐，取得了天下，改國號為晉。事情的經過就是這樣。
○二、顯理二：首先是直接揭示本體即是唯心，其次是從修行人的角度點示唯心。○現在開始第一點。
之所以這樣說，是因為西方極樂世界不過是我心中一塊凈土罷了。娑婆世界，也是我心中的一塊穢土。如果從土地的角度來說，有十萬億之遙的差別；但如果從心的角度來看，原本就沒有遠近之分。
之所以這樣說，是承接上文所說的西方只在堂屋西邊。極樂世界，是我心中清凈的國土，因為心清凈所以國土才清凈。娑婆世界，是我心中污穢的國土，因為心污穢所以國土才污穢。如果從土地的現象上來說，就有彼此的虛幻表象。如果從心的理論上來說，彼也是唯心所現，此也是唯心所現，原本就沒有遠近之別。直接揭示唯心完畢。
○二、從修行人的角度點示唯心。
只是眾生自從受生以來，被五陰（色、受、想、行、識）侷限了真性，不能契合心源。唸佛的人，如果善業果報成熟，將要捨棄現在的五陰，前往受生之陰時，凈土的蓮花，忽然出現在眼前。這唯心的境界，沒有去來彼此的表象。
自從受生以來：指的是從無始以來。被五陰侷限真性，不能契合心源：是被色、受、想、行、識分隔了真如實性。也就是說，六凡的五陰，侷限了真諦之性，不能契合性量的根源；二乘的五陰，侷限了俗諦之性，不能契合性具的根源；菩薩的五陰，侷限了中諦之性，不能契合性體的根源。現陰：指現在的五陰。趣生陰：指前往凈土清凈的五陰。陰有四種，分別是現陰、命終時稱為死陰、死陰後生陰前稱為中陰、投胎時稱為生陰，又名四有。大善
【English Translation】 English version Shi Jin: Refers to the Later Jin dynasty. Its founder, Shi Jingtang (石敬瑭), was the son-in-law of Emperor Mingzong of the Later Tang. He borrowed troops from the Liao dynasty to overthrow the Later Tang and seized the empire, renaming it Jin. This is the whole story.
○ Two, Manifesting the Principle Two: First, directly revealing that the essence is solely mind; second, pointing out solely mind from the perspective of practitioners. ○ Now, let's begin with the first point.
The reason for this is that the Western Pure Land of Ultimate Bliss is merely a pure land within my mind. The Saha world is also an impure land within my mind. If we speak in terms of land, there is a difference of hundreds of thousands of millions; but if we observe from the perspective of the mind, there is originally no distance.
The reason for this is to follow up on the previous statement that the West is only west of the hall. The Land of Ultimate Bliss (極樂, Jile) is the pure land of my mind; because the mind is pure, the land is pure. The Saha world (娑婆, Suopo) is the impure land of my mind; because the mind is impure, the land is impure. If we discuss it from the perspective of the phenomenon of land, there are illusory appearances of 'other' and 'self'. If we discuss it from the perspective of the principle of mind, that is also solely mind, and this is also solely mind; there is originally no distance. The direct revelation of solely mind is complete.
○ Two, Pointing out solely mind from the perspective of practitioners.
It is just that sentient beings, since their birth, have had their true nature confined by the five skandhas (五陰, wuyin) (form, feeling, perception, volition, and consciousness), and cannot accord with the source of the mind. Those who recite the Buddha's name, if the karmic reward matures, and they are about to abandon the present skandhas and proceed to the skandhas of rebirth, the lotus flower of the Pure Land suddenly appears before them. This realm of solely mind has no appearance of going, coming, 'other', or 'self'.
'Since their birth' refers to since beginningless time. 'Confined by the five skandhas, and cannot accord with the source of the mind' means that the true suchness nature is separated by form, feeling, perception, volition, and consciousness. That is to say, the five skandhas of the six realms of ordinary beings confine the nature of ultimate truth and cannot accord with the source of the measure of nature; the five skandhas of the two vehicles confine the nature of conventional truth and cannot accord with the source of the inherent nature; the five skandhas of the bodhisattvas confine the nature of the middle truth and cannot accord with the source of the essence of nature. 'Present skandhas' refers to the present five skandhas. 'Proceed to the skandhas of rebirth' refers to proceeding to the pure five skandhas of the Pure Land. There are four types of skandhas, namely, the present skandhas, the skandhas of death at the time of death, the intermediate skandhas after death and before rebirth, and the skandhas of birth at the time of conception, also known as the four existences. Great good.
大惡。不落中陰。今唸佛人直趣生陰者。不落中陰也。舍現陰。趣生陰。故曰生則決定生。唯心境界。無有去來。故曰去則實不法也。顯理竟。
○三引證二。初引經證。二引古證○今初。
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。
大佛頂經云。一切眾生。實本真凈。因彼妄見。有妄習生。因此分開內分外分。阿難。內分。即是眾生分內。因諸愛染。發起妄情。情積不休。能生愛水。是故眾生。心憶珍饈。口中水出。乃至心著行淫。男女二根自然流液。諸愛雖別。流結是同。潤濕不升。自然從墜。此名內分。阿難。外分。即是眾生分外。因諸渴仰。發明虛想。想積不休。能生勝氣。是故眾生心持禁戒。舉身輕清。乃至心存佛國。聖境冥現。阿難。諸想雖別。輕舉是同。飛動不沉。自然超越。此名外分。阿難。一切世間生死相續。生從順習。死從變流。臨命終時。未舍暖觸。一生善惡。俱時頓現(云云)。未舍暖觸者。即前文云。最後剎那。第八識趣生陰時也。善惡頓現者。亂心位也。純想即飛者。謂純是虛想。不能從墜也。若飛心中。謂上升心中也。兼福兼慧。及與凈愿者。
【現代漢語翻譯】 現代漢語譯本 大惡之人不會落入中陰（Bardo，指死亡和轉世之間的過渡狀態）。現在念佛之人直接往生到下一個生命狀態，就不會落入中陰。捨棄現有的陰身，趨向于來生的陰身，所以說『生則決定生』。唯心境界，沒有來去之說，所以說『去則實不去』。以上是關於義理的闡釋。 接下來引用證據，分為兩個部分：首先是引用經文的證據，然後是引用古德的證據。現在開始引用經文。 因此，《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。』 《大佛頂經》（Mahāvaipulya Tathāgatagarbha Sūtra）中說：『一切眾生，實本真凈，因彼妄見，有妄習生。因此分開內分外分。阿難（Ānanda，佛陀的十大弟子之一），內分，即是眾生分內，因諸愛染，發起妄情。情積不休，能生愛水。是故眾生，心憶珍饈，口中水出，乃至心著行淫，男女二根自然流液。諸愛雖別，流結是同。潤濕不升，自然從墜。此名內分。阿難，外分，即是眾生分外，因諸渴仰，發明虛想。想積不休，能生勝氣。是故眾生心持禁戒，舉身輕清。乃至心存佛國，聖境冥現。阿難，諸想雖別，輕舉是同。飛動不沉，自然超越。此名外分。阿難，一切世間生死相續，生從順習，死從變流。臨命終時，未舍暖觸，一生善惡，俱時頓現（云云）。』未舍暖觸，就是前面所說的『最後剎那，第八識（Alaya-vijñāna，阿賴耶識）趣生陰時』。善惡頓現，是亂心位的狀態。純想即飛，是指純粹是虛妄的念想，不會下墜。若飛心中，是指上升的心念。兼福兼慧，及與凈愿，是指...
【English Translation】 English version Those who commit great evils will not fall into the Bardo (the intermediate state between death and rebirth). Those who now recite the Buddha's name directly go to the next state of existence and will not fall into the Bardo. Abandoning the present physical body and moving towards the physical body of the next life, hence it is said, 'Birth is definitely birth.' The realm of the mind-only has no coming or going, so it is said, 'Going is actually not going.' The explanation of the principle ends here. Next, two pieces of evidence are cited: first, evidence from the scriptures, and then evidence from the ancients. Now, let's begin with the evidence from the scriptures. Therefore, the Śūraṅgama Sūtra says: 'At the time of approaching death, before abandoning the warmth and touch, the good and evil of a lifetime appear all at once. Pure thought immediately flies upward and is sure to be born in the heavens. If, in the flying mind, there is both merit and wisdom, along with pure vows, the mind naturally opens, seeing the Buddhas of the ten directions and all pure lands, and one is reborn according to their vows.' The Mahāvaipulya Tathāgatagarbha Sūtra says: 'All sentient beings are originally pure, but due to false views, false habits arise. Therefore, there is a division into internal and external aspects. Ānanda (one of the ten principal disciples of the Buddha), the internal aspect is within the being of sentient beings, arising from love and attachment, which gives rise to false emotions. When emotions accumulate without ceasing, they can produce the water of desire. Therefore, when sentient beings remember delicious food, water comes out of their mouths; even when they are attached to sexual activity, fluids naturally flow from the male and female organs. Although the various loves are different, the flow and congealing are the same. Being moist and unable to rise, they naturally fall. This is called the internal aspect. Ānanda, the external aspect is outside the being of sentient beings, arising from thirst and longing, which gives rise to empty thoughts. When thoughts accumulate without ceasing, they can produce superior energy. Therefore, when sentient beings uphold precepts, their bodies feel light and pure; even when they contemplate the Buddha-lands, sacred realms appear dimly. Ānanda, although the various thoughts are different, lightness and rising are the same. Being flying and not sinking, they naturally transcend. This is called the external aspect. Ānanda, all worldly existence continues in a cycle of birth and death; birth follows habitual tendencies, and death follows changes in the flow. At the time of approaching death, before abandoning the warmth and touch, the good and evil of a lifetime appear all at once (etc.).' 'Before abandoning the warmth and touch' refers to what was said earlier, 'at the last moment, the eighth consciousness (Alaya-vijñāna) goes towards the next state of existence.' 'Good and evil appear all at once' is the state of a confused mind. 'Pure thought immediately flies upward' means that it is purely false thought and will not fall. 'If, in the flying mind' refers to the rising mind. 'Both merit and wisdom, along with pure vows' refers to...
平日所修福慧。併發求生凈愿也。自然心開者。一切境界無有障礙也。無障礙故。所求凈土自現。隨願力往生也。下文還有一情九想。二情八想。乃至純情無想。隨情想二分。判其升沉。茲不具錄也。引經證竟。
○二引古證。
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。
彼此恒一門竟。
○第十現未互在門二。初偈頌。二論文○今初。
行者今唸佛。功德不唐捐。因中已有果。如蓮華開敷。
蓮華開敷者。喻因果同時也。華開蓮現。故曰因中有果。功德不唐捐也。
○二論文二。初約心法圓融明互在。二約心性常住明互在○今初。
論曰。圓頓教人。頓悟心性。無修而修。修彼樂邦。性中所具極樂。由修顯發。而此心性。豎貫三際。橫裹十虛佛法生法。正法依法。因法果法。一念圓成。是以唸佛之人。名為全性起修。全修在性。全性起修。雖名為因。全修在性。因中有果。以所具因法。與所具果法。同居一念。心性圓融。無法不攝。故如蓮華開敷。華中有果。
頓悟心性。無修而修。修彼樂邦者。頓悟隨緣不變之性。雖然無修。然而不變隨緣之用。無所不修。以性中所具法身之極樂。由般若解脫二種修德而顯發故也。佛法生法。正
【現代漢語翻譯】 現代漢語譯本 平日所修的福德和智慧，同時發起求生凈土的願望。自然心開意解，一切境界都不會有障礙。沒有障礙的緣故，所求的凈土自然顯現，隨著願力往生。下文還有一情九想、二情八想，乃至純情無想，根據情想的程度，判斷其上升或下沉，這裡就不一一記錄了。引用經文的證明完畢。 法智大師說：『須知臨終時自己看見坐在金蓮花身上，已經是彼國受生的開端。』也是這個意思。 彼此恒一門結束。 第十現未互在門，分為兩部分：一是偈頌，二是論文。現在先說偈頌： 修行人現在念佛，功德不會白費。因地中已經有果，就像蓮花開放一樣。 蓮花開放，比喻因果同時。花開的時候蓮蓬就顯現，所以說因中有果，功德不會白費。 二是論文，分為兩部分：一是通過心法圓融來闡明互在，二是通過心性常住來闡明互在。現在先說第一部分： 論中說：圓頓教法教導人們，頓悟心性，無修而修，修習極樂世界。自性中所具有的極樂，通過修行而顯發。而這心性，豎向貫穿過去、現在、未來三世，橫向包容十方虛空，佛法、眾生法、正法、依法、因法、果法，都在一念之間圓滿成就。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。因為所具有的因法，與所具有的果法，同在一念之中。心性圓融，沒有哪種法不能包含。所以就像蓮花開放，花中有果。 頓悟心性，無修而修，修習極樂世界，是指頓悟隨緣不變的自性。雖然沒有修，然而不變隨緣的作用，無所不修。因為自性中所具有的法身極樂，通過般若和解脫兩種修德而顯發。
【English Translation】 English version The blessings and wisdom cultivated on ordinary days, combined with the vow to be reborn in the Pure Land, will naturally open the mind, and all realms will be without obstacles. Because there are no obstacles, the Pure Land one seeks will naturally appear, and one will be reborn according to the power of their vows. The following text also mentions 'one part emotion, nine parts thought,' 'two parts emotion, eight parts thought,' and even 'pure emotion, no thought,' judging their ascent or descent based on the degree of emotion and thought, which will not be recorded here in detail. The scriptural evidence is now complete. The Master Fazhi (Dharma Wisdom) said, 'One should know that seeing oneself sitting on a golden lotus flower at the moment of death is already the beginning of being born in that land.' This also means the same thing. The 'Mutual Identity' gate is now complete. The tenth gate, 'Present and Future Mutually Exist,' is divided into two parts: first, a verse; second, a treatise. Now, let's begin with the verse: Practitioners who now recite the Buddha's name, their merits will not be in vain. Within the cause, there is already the effect, like a lotus flower blooming. The blooming of the lotus flower is a metaphor for cause and effect occurring simultaneously. When the flower blooms, the lotus seedpod appears, so it is said that within the cause, there is already the effect, and the merits will not be in vain. The second part is the treatise, divided into two parts: first, explaining mutual existence through the perfect fusion of mind-dharmas; second, explaining mutual existence through the permanence of mind-nature. Now, let's begin with the first part: The treatise says: The perfect and sudden teaching instructs people to suddenly awaken to the nature of the mind, cultivating without cultivation, cultivating the Land of Ultimate Bliss (Sukhavati). The Ultimate Bliss inherent in the nature is manifested through cultivation. And this mind-nature vertically penetrates the three times (past, present, future), horizontally encompasses the ten directions, Buddhadharma, sentient beings' dharma, Right Dharma, Dharma-based, causal dharma, resultant dharma, all are perfectly accomplished in a single thought. Therefore, those who recite the Buddha's name are called 'fully utilizing the nature to initiate cultivation,' and 'fully cultivating within the nature.' 'Fully utilizing the nature to initiate cultivation,' although called the cause, 'fully cultivating within the nature,' within the cause there is the effect. Because the causal dharma that is inherent, and the resultant dharma that is inherent, reside in the same thought. The mind-nature is perfectly fused, and there is no dharma that it does not encompass. Therefore, it is like a lotus flower blooming, with the fruit within the flower. Sudden enlightenment of mind-nature, cultivating without cultivating, cultivating the Land of Ultimate Bliss, refers to the sudden enlightenment of the unchanging nature that accords with conditions. Although there is no cultivation, yet the function of unchanging nature that accords with conditions cultivates everything. Because the Dharmakaya's (法身) Ultimate Bliss inherent in the nature is manifested through the two virtues of Prajna (般若, wisdom) and liberation.
法依法。因法果法。一念圓成者。理具事造兩重三千。同居一念也。由同居一念故。是以唸佛之人。名為全法身之性德。起成般若解脫二種修德。全二種修德。仍在法身之性德中。約修德而論。雖名為因。約性德而言。因中有果。以因法果法。同居一念故也。理具三千因法。事造三千果法。同居一念。故曰心性圓融。無法不攝。猶如蓮華開敷。華。喻因。蓮。喻果。華開蓮現。喻因果同居一時。故現未互在也。心法圓融明互在竟。
○二約心性常住明互在。
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。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。大小輝煌。其或懈退悔雜。日漸憔悴。若能自新。華復鮮麗。其或不然。芽焦種敗。且此蓮華。人誰種植。現未互在。斯言有歸也。
越國夫人王氏。宋哲宗從父荊王之妻也。專修凈土。晝夜無間。導諸妾婢。並志西歸。中有一婢。獨懈慢。夫人曰。不可以爾一人。壞我規矩。擯之。婢悚悔。遂發憤精進。久之不倦。一日謂同事曰。吾其行矣。夜聞異香滿室。無疾而逝。越宿。同事者告夫人。夜夢化去之婢。令致謝夫人。幸蒙訓責。得生西方。感德無量。夫人曰。彼能入我夢。乃可信爾。其夕
【現代漢語翻譯】 現代漢語譯本：法依於法，因法而成果法。一念圓成，即是理體上具有、事相上造作的兩重三千法界，都存在於同一念之中。正因為存在於同一念之中，所以唸佛之人，被稱為完全具足法身（Dharmakaya，佛的法性之身）的性德（自性本具的功德），發起併成就般若（Prajna，智慧）和解脫（Moksha，從煩惱中解脫）兩種修德（通過修行獲得的功德）。而這兩種修德，仍然存在於法身的性德之中。從修德的角度來說，雖然名為『因』，但從性德的角度而言，『因』中已經包含了『果』，因為『因法』和『果法』都存在於同一念之中。理體上具有三千『因法』，事相上造作三千『果法』，都存在於同一念之中，所以說心性圓融，沒有什麼是不能包含的。這就像蓮花開放一樣，『華』比喻『因』，『蓮』比喻『果』，花開蓮現，比喻『因』和『果』同時存在，所以說現在和未來互相包含。以上是關於心法圓融，闡明互相包含的含義。 二、從心性常住的角度，闡明互相包含的含義。 更何況這顆心是常住不變的，沒有生滅去來。當下唸佛的這顆心，便是將來在極樂世界的蓮花池中受生之時。所以說，初發菩提心的人，在極樂世界的寶池中，已經萌生了蓮花的種子。如果精進不退，日益生長，蓮花會逐漸開放，隨著功德的大小而光輝燦爛。如果懈怠退轉，心懷悔恨雜念，蓮花會日漸憔悴。如果能夠改過自新，蓮花又會恢復鮮麗。如果不能改過自新，蓮花的嫩芽就會焦枯，種子也會敗壞。而且這蓮花，又有誰來種植呢？『現在』和『未來』互相包含，這句話是有依據的。 越國夫人王氏，是宋哲宗的伯父荊王的妻子。她專心修習凈土法門，晝夜不停歇，引導她的姬妾婢女，都立志往生西方極樂世界。其中有一個婢女，獨自懈怠懶惰。夫人說：『不能因為你一個人，壞了我的規矩。』於是將她斥退。婢女感到恐懼和後悔，於是發憤精進，很久都不懈怠。一天，她對同事說：『我將要走了。』當晚，眾人聞到異香充滿房間，婢女沒有疾病就去世了。第二天，同事告訴夫人，夜裡夢見化去的婢女，讓她向夫人致謝，感謝夫人訓誡責備，使她得以往生西方極樂世界，感激夫人的恩德無量。夫人說：『她能進入我的夢中，才可以相信你說的話。』當天晚上，夫人也夢見了那個婢女。
【English Translation】 English version: The Dharma relies on the Dharma. The fruit Dharma arises from the cause Dharma. The perfect completion in a single thought means that both the threefold thousand realms inherent in principle and created in phenomena reside in the same thought. It is because they reside in the same thought that a person who recites the Buddha's name is said to fully possess the inherent virtue of the Dharmakaya (the Dharma body of the Buddha), giving rise to and accomplishing the two kinds of cultivated virtues of Prajna (wisdom) and Moksha (liberation). And these two kinds of cultivated virtues still reside within the inherent virtue of the Dharmakaya. From the perspective of cultivated virtue, although it is called 'cause,' from the perspective of inherent virtue, the 'cause' already contains the 'fruit,' because the 'cause Dharma' and the 'fruit Dharma' both reside in the same thought. The threefold thousand realms of 'cause Dharma' inherent in principle and the threefold thousand realms of 'fruit Dharma' created in phenomena both reside in the same thought, hence it is said that the mind-nature is perfectly fused, encompassing everything. This is like a lotus flower blooming, where the 'flower' symbolizes the 'cause' and the 'lotus' symbolizes the 'fruit.' The flower blooming and the lotus appearing symbolize that 'cause' and 'fruit' exist simultaneously, hence it is said that the present and the future mutually contain each other. The above is about the perfect fusion of mind and Dharma, explaining the meaning of mutual containment. Second, from the perspective of the permanence of mind-nature, explaining the meaning of mutual containment. Moreover, this mind is permanent, without arising, ceasing, going, or coming. The very mind that is reciting the Buddha's name now is the very time when one will be born in the lotus pond in the Pure Land in the future. Therefore, it is said that a person who initially arouses the Bodhi mind already has a lotus seed sprouting in the treasure pond of the Pure Land. If one is diligent and does not regress, growing day by day, the lotus will gradually bloom, shining brilliantly according to the magnitude of one's merits. If one is lazy and regresses, harboring regret and mixed thoughts, the lotus will gradually wither. If one can reform oneself, the lotus will regain its freshness and beauty. If one cannot reform oneself, the lotus bud will wither and the seed will decay. And who plants this lotus? The 'present' and the 'future' mutually contain each other; this statement has a basis. Lady Wang, the Lady of Yue State, was the wife of Prince Jing, the paternal uncle of Emperor Zhezong of the Song Dynasty. She single-mindedly cultivated the Pure Land practice, day and night without ceasing, guiding her concubines and maids to aspire to be reborn in the Western Pure Land of Ultimate Bliss. Among them, one maid was lazy and indolent. The Lady said, 'I cannot let one person ruin my rules.' So she banished her. The maid felt fear and remorse, and then resolved to be diligent and persevering for a long time. One day, she said to her colleagues, 'I am about to depart.' That night, everyone smelled a strange fragrance filling the room, and the maid passed away without illness. The next day, a colleague told the Lady that she had dreamed of the departed maid, who asked her to thank the Lady, grateful for the Lady's instruction and reprimand, which enabled her to be reborn in the Western Pure Land, and was immensely grateful for the Lady's kindness. The Lady said, 'Only if she can enter my dream can I believe what you say.' That night, the Lady also dreamed of the maid.
夫人夢婢致謝如前。夫人曰。西方可至乎。婢曰。可。遂導夫人行。頃之。見一大池。有蓮華大小間錯。或榮或悴。夫人問其故。婢曰。世間修西方者。才發一念。此中便生一華。勤惰不同。榮悴亦異。精進者榮。怠廢者悴。若歷久不息。念熟觀成。形消神謝。決生其中。中有一人。朝服而坐。寶冠瓔珞。莊嚴其身。夫人問曰。何人也。婢曰。楊杰也。又一人朝服而坐。夫人又問何人。曰。馬玗也。兩人俱修凈業。事具本傳。夫人曰。我當生何處。婢導之行。可數里。望見一華臺。金碧晃耀。光明洞然。婢曰。此夫人生處。乃金臺上品上生也。既覺。悲喜交至。其年遇生日。晨起秉爐焚香。望觀音閣而立。諸眷方趣前為壽。視之。則已化去矣。現未互在門竟。
生無生論會集(終)
No. 1169-B ○舊䟦
幽溪大師。中興天臺教觀。以性具圓理。闡凈土法門。著為生無生論。初開演于新昌石城寺。每一登座。天樂盈空。大眾同聞。事非虛誑。誠可謂離五濁之大津樑。登九蓮之勝方便。正知于丁巳年春。歸依大師。即蒙相授。旋梓流通。后因板寄慧慶。遂復久置高閣。今與十疑。寶王。重梓。合成凈土三論。伏願見聞隨喜。盡斷狐疑。遂成三昧寶王。頓悟無生法忍。親覲彌陀。等蒙授記。
【現代漢語翻譯】 現代漢語譯本： 夫人夢見婢女前來道謝，如之前一樣。夫人問道：『西方極樂世界可以到達嗎？』婢女說：『可以。』於是引導夫人前行。不久，見到一個大池，池中有蓮花大小相間，有的茂盛，有的凋零。夫人問這是什麼緣故。婢女說：『世間修行往生西方極樂世界的人，才發起一個念頭，這池中便生出一朵蓮花。因為勤奮和懈怠不同，所以蓮花的茂盛和凋零也不同。精進的人，蓮花就茂盛；怠惰廢弛的人，蓮花就凋零。如果長久不停止，唸佛純熟，觀想成就，形體消亡，神識脫離，必定往生到這蓮花之中。』
池中有一人，身穿朝服而坐，頭戴寶冠，佩戴瓔珞，莊嚴其身。夫人問道：『這是什麼人？』婢女說：『這是楊杰（人名）。』又有一人身穿朝服而坐，夫人又問是什麼人，婢女說：『這是馬玗（人名）。』這兩人都修習凈土法門，事蹟都記載在他們的本傳中。夫人問：『我應當往生到什麼地方？』婢女引導她前行，走了幾里路，遙望見一座蓮花臺，金碧輝煌，光明透徹。婢女說：『這就是夫人您往生的地方，乃是金臺上品上生。』
醒來后，夫人悲喜交加。那年遇到生日，早晨起來，手持香爐焚香，朝著觀音閣站立。家人們正要上前為她祝壽，看她時，她已經化去往生了。這真是現世和未來互相顯現的殊勝景象。
《生無生論會集》（終）
No. 1169-B ○舊跋
幽溪大師（法號），中興天臺宗的教觀，以性具圓理闡釋凈土法門，著作為《生無生論》。最初在新昌石城寺開講，每次登座，天樂盈滿天空，大眾都能聽到，此事並非虛假。實在可以說是脫離五濁惡世的大津樑，登上九品蓮臺的殊勝方便。正知在丁巳年春天，皈依大師，就蒙受大師傳授，隨即刊印流通。後來因為木板寄存在慧慶處，於是又長期被擱置在高閣之上。現在與《十疑論》、《寶王三昧論》一起重新刊印，合成為凈土三論。希望見聞者都能隨喜讚歎，徹底斷除狐疑，最終成就三昧寶王，頓悟無生法忍，親自覲見阿彌陀佛（西方極樂世界的教主），一同蒙受佛的授記。
【English Translation】 English version: The lady dreamed that a maid came to thank her as before. The lady asked, 'Can the Western Pure Land be reached?' The maid said, 'Yes.' Then she led the lady forward. After a while, they saw a large pond with lotuses of various sizes, some flourishing and some withered. The lady asked the reason for this. The maid said, 'When people in the world cultivate to be reborn in the Western Pure Land, as soon as they generate a single thought, a lotus flower grows in this pond. Because diligence and laziness differ, the flourishing and withering of the lotuses also differ. For those who are diligent, the lotus flourishes; for those who are lazy and negligent, the lotus withers. If one continues without ceasing for a long time, the recitation becomes pure, and the visualization is accomplished, the physical body decays, and the spirit departs, one will surely be reborn in that lotus.'
In the pond, there was a person sitting in court attire, wearing a jeweled crown and adorned with necklaces. The lady asked, 'Who is this person?' The maid said, 'This is Yang Jie (a personal name).' There was another person sitting in court attire, and the lady asked again who it was. The maid said, 'This is Ma Yu (a personal name).' Both of these people cultivated the Pure Land Dharma, and their deeds are recorded in their biographies. The lady asked, 'Where shall I be reborn?' The maid led her forward for several miles, and they saw a lotus platform shining with gold and jade, and filled with light. The maid said, 'This is where you, madam, will be reborn, in the upper grade of the upper level on the golden platform.'
Upon awakening, the lady was filled with both sorrow and joy. That year, on her birthday, she rose early in the morning, held an incense burner, and stood facing the Guanyin (Avalokiteśvara) Pavilion. Her family members were about to come forward to wish her a happy birthday, but when they looked at her, she had already transformed and been reborn. This is truly a wonderful scene where the present and the future manifest each other.
《The Collection on the Treatise on No-Birth》 (End)
No. 1169-B ○Old Colophon
Master Youxi (a Dharma name) revived the teachings and contemplation of the Tiantai school, using the principle of inherent completeness to explain the Pure Land Dharma, and wrote the 《Treatise on No-Birth》. He first lectured on it at Shicheng Temple in Xinchang. Every time he ascended the seat, heavenly music filled the sky, and the assembly could hear it. This matter is not false. It can truly be said to be a great ferry for escaping the five turbidities and a wonderful expedient for ascending the nine-grade lotus platform. Zhengzhi took refuge in the master in the spring of the year Ding Si, and was immediately taught by the master, and then printed and circulated. Later, because the printing plates were deposited with Huiqing, they were again placed in a high cabinet for a long time. Now, together with the 《Ten Doubts》 and the 《Bao Wang San Mei Lun》, it is reprinted and combined into the Three Treatises on the Pure Land. May those who see and hear it rejoice and praise it, completely cut off doubts, and ultimately achieve the Samadhi King, suddenly awaken to the Dharma-patience of No-Birth, personally meet Amitabha Buddha (the leader of the Western Pure Land), and together receive the Buddha's prediction.
比丘正知識
No. 1169-C 䟦語
原夫三界唯心。萬法唯識。唯心唯識是開閉閫入涅槃。趣無生之關鑰也。教乘雲。法不孤起。假因緣湊巧而生。古今 佛祖同一鼻孔出氣。無非拯㧞眾生為大事因緣。故種種粗言細語。循循善誘。導歸覺岸。獲無生忍之意也。 天臺幽溪老人造論。發揮凈土。佈列十門。彰顯妙有之宗。演唱無生之曲。言簡義周。事確理圓。性相融通。橫該八教。豎徹五時。托底掀翻。究竟極譚。可謂皓月懸于晴空。無暗不燭者也。題名會集者。乃紅螺 亮座主。為法情深。婆心切切。咸繇時當末劫法運。垂秋後進。根淺機鈍。智力微弱。妙義難達。上不契 佛祖之聖意。下不領會於自心。故此以善巧妙智。采薈經教。撮集祖語。隨時應癥。染指即效九品金地。如在掌中花池寶所。似現目前。誠能救濟貧乏之良方也。茍能公諸同好。若將此書。執持勤撥。展轉流通。庶不負亮公大師苦心。不昧熱血無干。闡揚法道。永不墜落。自性彌陀。唯心凈土。去則不遠西方極樂勝莊嚴者。乃生無生論會集也矣。
時于 道光二十九年季冬紅螺山二有丈室蓮村氏敬識
【現代漢語翻譯】 現代漢語譯本： 比丘正知識 No. 1169-C 跋語 原本三界唯心，萬法唯識。唯心唯識是開啟和關閉進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）之門，通往無生（anutpāda，佛教術語，指不生不滅的真理）的關鍵。教義說，法不會孤立產生，而是憑藉因緣（hetu-pratyaya，佛教術語，指事物產生的條件和關係）的湊合而生。古今佛祖都用同一個鼻孔出氣，無非是爲了拯救眾生這個大事因緣。所以用各種粗淺或精妙的語言，循循善誘，引導眾生到達覺悟的彼岸，獲得無生忍（anutpatti-dharma-kṣānti，佛教術語，指對不生不滅的真理的領悟和安忍）的意境。天臺幽溪老人撰寫論著，發揮凈土（Sukhavati，佛教術語，指阿彌陀佛的清凈國土）思想，鋪陳十門，彰顯妙有（adbhūta-sat，佛教術語，指不可思議的存在）之宗，演唱無生之曲，言簡意賅，事理圓融，性相（svabhāva-lakṣaṇa，佛教術語，指事物的本性和現象）融通，橫向涵蓋八教，縱向貫穿五時，徹底揭示，究竟極談，可謂皓月懸于晴空，無暗不照。題名『會集』者，乃紅螺亮座主，為法情深，婆心切切，皆因時當末劫法運，垂秋後進，根淺機鈍，智力微弱，妙義難達，上不契佛祖之聖意，下不領會於自心。故此以善巧方便之智慧，採擷經教，撮集祖語，隨時應癥，染指即效，九品金地（佛教術語，指往生凈土的九種品位）如在掌中，花池寶所似現目前。誠能救濟貧乏之良方也。茍能公諸同好，若將此書，執持勤撥，輾轉流通，庶不負亮公大師苦心，不昧熱血無干，闡揚法道，永不墜落。自性彌陀（Amitābha，佛教術語，指人人本具的佛性），唯心凈土，去則不遠，西方極樂（Sukhavati，佛教術語，指阿彌陀佛的清凈國土）勝莊嚴者，乃《生無生論會集》也。 時于 道光二十九年季冬紅螺山二有丈室蓮村氏敬識
【English Translation】 English version: Bhikkhu Correct Knowledge No. 1169-C Postscript Originally, the three realms are only mind, and all dharmas are only consciousness. Only mind and only consciousness are the keys to opening and closing the gate to enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) and reaching the unproduced (anutpāda, a Buddhist term referring to the truth of non-birth and non-death). The teachings say that dharmas do not arise in isolation, but are produced by the coincidence of causes and conditions (hetu-pratyaya, a Buddhist term referring to the conditions and relationships for the arising of things). The Buddhas and patriarchs of ancient and modern times breathe through the same nostrils, and are all about saving sentient beings as a major cause and condition. Therefore, they use various coarse or subtle languages to patiently guide sentient beings to the shore of enlightenment and obtain the meaning of the unproduced forbearance (anutpatti-dharma-kṣānti, a Buddhist term referring to the understanding and acceptance of the truth of non-birth and non-death). The old man Youxi of Tiantai wrote treatises to elaborate on the Pure Land (Sukhavati, a Buddhist term referring to the pure land of Amitabha Buddha) thought, laying out ten gates, highlighting the doctrine of wonderful existence (adbhūta-sat, a Buddhist term referring to the inconceivable existence), and singing the song of the unproduced. The language is concise and comprehensive, the facts and principles are perfectly integrated, the nature and characteristics (svabhāva-lakṣaṇa, a Buddhist term referring to the nature and phenomena of things) are interconnected, horizontally covering the eight teachings, and vertically penetrating the five periods, thoroughly revealing the ultimate discussion. It can be said that the bright moon hangs in the clear sky, and there is no darkness that it does not illuminate. The one who titled it 'Collected' is the Venerable Liang of Hongluo, who has deep affection for the Dharma and a compassionate heart. All this is because the time is in the final kalpa of the Dharma's decline, with latecomers of shallow roots and dull faculties, weak intelligence, and difficulty in reaching the profound meaning, not conforming to the holy intention of the Buddhas and patriarchs above, and not understanding their own minds below. Therefore, with skillful and expedient wisdom, he selected scriptures and teachings, collected the words of the patriarchs, and responded to the symptoms at any time. The effect is immediate, and the nine grades of golden land (a Buddhist term referring to the nine levels of rebirth in the Pure Land) are like being in the palm of one's hand, and the treasure place of the flower pond seems to appear before one's eyes. It is truly a good prescription for saving the poor and needy. If it can be shared with like-minded people, if this book is held diligently, circulated and distributed, it will not fail the painstaking efforts of the great master Liang, nor will it obscure the ardent blood, propagate the Dharma, and never fall. The self-nature Amitabha (Amitābha, a Buddhist term referring to the inherent Buddha-nature in everyone), the Pure Land of the mind, is not far away, and the supremely adorned Western Paradise (Sukhavati, a Buddhist term referring to the pure land of Amitabha Buddha) is the 'Collection of the Treatise on the Non-Birth of Birth'. At the time of The winter of the twenty-ninth year of Daoguang, respectfully recorded by Liancun of the Eryou Abbot's Room on Hongluo Mountain