English
English version The chapter gate is like this. As for the eighth assembly later, it will be explained in more detail. Briefly explaining the 'earth meaning' is like this. Now, generally asking about the previous four sentences: Which sentence can clearly explain the meaning of cause and condition (因緣)? If it is not cause and condition, it cannot clearly explain the meaning, and it will refute the self-nature (自性) of things. Now explaining that since causes and conditions are all causes and conditions, can 'one-two, two-one' be considered a cause and condition? How should 'one-one, two-two' be considered a cause and condition? Just like initially refuting existence and non-existence, 'other existence' is 'self-existence', and 'non-existence' is 'self-non-existence'. 'Self-existence' is because there is existence, so there is existence; 'self-non-existence' is because there is no existence, so there is no existence. 'Existence-existence' and 'non-existence-non-existence' are not causes and conditions. How should 'one-one, two-two' that you are talking about now be considered a cause and condition? Let's explain these four sentences: cause and condition, four sentences of cause and condition; four sentences of cause and condition; four sentences of non-four sentences; four sentences of four sentences. These four sentences are all causes and conditions. This is the overall explanation. Next, explain them separately. The previous overall explanation was vertical and tight, while the current separate explanation is horizontal and sparse. Explaining separately that these four sentences are all causes and conditions is because: because of 'one-two', there is 'two-one'; because of 'two-one', there is 'one-two'. 'One-two' and 'two-one' are causes and conditions, so how can 'one-one, two-two' be causes and conditions? The explanation says: because of 'two-one', 'one-two' can arise. How can there be 'one-one'? Because of 'one-two', there is 'two-one', so because of 'two-one', there is 'one-one'. Since because of 'two-one', there is 'one-one', and also because of 'one-one', there is 'two-one', then 'one-one' is the cause of 'two-two', and 'one-one' is the cause of 'one-one'. Because of 'one-two', there is 'two-two', and also because of 'two-two', there is 'one-two', then 'two-two' is the cause of 'one-two', and 'one-two' is the cause of 'two-two'. This means that these four sentences are all four sentences of cause and condition. Cause and condition, four sentences of cause and condition, then they are not four sentences; non-non-four sentences, non-non-not four sentences, are ultimately pure. Although the above explains these four sentences, no one has ever said it like this. The *Mahaprajnaparamita Sutra* says: 'Subhuti (須菩提) told the gods, I have nothing to say, there is no word that can be used to express it.' This means that what is being discussed is nothing to be discussed, and what is being said is nothing to be said. It is the same now, there are countless four sentences, but there have never been four sentences, and yet there are countless four sentences. The countless one, although it is one, is countless; the countless of one, although it is countless, is still one. Although there is nothing to say, it is still being said; although it is being said, there is nothing to say. When unfolded, it fills the entire Dharma Realm (法界); when combined, there is nothing at all. Although rolled up, there is nothing that is not there. It is just experiencing me like this, it cannot be clearly distinct, nor can it be boundless. Being clearly distinct will become having something to gain, gaining a vague --------------------------------------------------------------------------------
Chinese
浑则不可解。今且历历而漫浑。漫浑而历历也。略明净土义如此也。然四条义两条义略竟。 今第三次明教门。前明化主化处则是依正能所。有能化即有所化。有所化即有能化。斯则依正具足能所因缘。明此化主化处作何为。为欲化缘设教所以今第三明教门。就教门中凡有三句。一者能所。二者因果。三者半满常无常。师虽明此三种并绸格辨商略存大意耳。大师云。能所义最长。因果处中。半满常无常义最局。然中且明能所义。就此中更开四句。一者能而不所。常无常半满义。涅槃经初别当广释。今提纲振领辨其大要也。三句之而不所。二者所而不能。三者亦能亦所。四者非能非所。言能而不所者。加来设教无有得悟之缘。名为能而不所。所而不能者。或有众生见叶落而悟道。观华雕而成圣。如来不被其教名为所而不能也。亦能亦所者。有能被之教有所被之缘。教是缘教缘是教缘。缘教相称教称缘。缘称教缘教和会众生得道。故名亦能亦所。不能不所者。无如来能被教。无众生所被缘。故称不能不所也。 问何故明此四句。解云。虽明此四句今辨教门。正约亦能亦所句以辨之。何故明教明教为欲被缘。所以今约亦能亦所第二句辨。虽亦能亦所且明能被教。后第四即是明所被缘。今即明能被教也。问。释迦 现代汉语译本： ‘浑’（指事理混杂）的状态是不可理解的。现在姑且将事理历历分明地展开，然后再使其漫然浑融。从漫然浑融再到历历分明。大致说明净土的意义就是这样。然而四条义和两条义已经大致讲完了。 现在第三次说明教门。前面说明化主（指阿弥陀佛）和化处（指西方极乐世界），就是依报和正报、能化和所化。有能化，就有所化；有所化，就有能化。这就是说，依报和正报都具足能化和所化的因缘。说明这化主和化处是为了什么呢？为了教化众生而设立教法，所以现在第三说明教门。在教门中，总共有三句：一是能所，二是因果，三是半满常无常。大师虽然说明这三种，但只是粗略地辨别，商量，存留大意而已。大师说：‘能所义’最长，‘因果’居中，‘半满常无常义’最短。现在先说明‘能所义’。在这‘能所义’中，又可以分为四句：一是能而不所，二是所而不能，三是亦能亦所，四是非能非所。关于‘常无常’和‘半满义’，在《涅槃经》（Nirvana Sutra）的最初部分会有详细的解释。现在只是提纲挈领地辨别其中的大要。三句之中的‘能而不所’，指的是如来设立教法，却没有众生因此而得悟道的因缘，这叫做‘能而不所’。‘所而不能’，指的是或者有众生看见落叶而悟道，观察花朵凋谢而成圣，如来并没有教化他们，这叫做‘所而不能’。‘亦能亦所’，指的是既有能被教化的教法，也有所被教化的因缘。教是缘，缘是教，教和缘相互配合，教与缘相称，缘与教相称，缘教和合，众生因此得道，所以叫做‘亦能亦所’。‘不能不所’，指的是没有如来能被教化的教法，也没有众生所被教化的因缘，所以叫做‘不能不所’。 问：为什么要说明这四句？ 答：虽然说明这四句，现在辨别教门，正是依据‘亦能亦所’这一句来辨别。为什么要说明教？说明教是为了教化众生，所以现在依据‘亦能亦所’第二句来辨别。虽然是‘亦能亦所’，但先说明能被教化的教法，后面的第四句就是说明所被教化的因缘。现在就是说明能被教化的教法。问：释迦（Sakyamuni）...
English
English version: The state of 'wholeness' (referring to the mixture of affairs and principles) is incomprehensible. Now, let's lay out the affairs and principles distinctly, and then make them naturally blend together. From natural blending back to distinct clarity. Roughly explaining the meaning of Pure Land (Sukhavati) is like this. However, the four-fold meaning and the two-fold meaning have been roughly explained. Now, for the third time, explaining the teaching gate (Dharma-gate). The previous explanation of the teaching master (Amitabha Buddha) and the teaching place (Western Pure Land) refers to the dependent and principal, the able to transform and the transformed. If there is the able to transform, there is the transformed; if there is the transformed, there is the able to transform. This means that the dependent and principal both possess the causes and conditions for the able to transform and the transformed. What is the purpose of explaining this teaching master and teaching place? It is to establish the teachings in order to transform sentient beings, so now, for the third time, explaining the teaching gate. Within the teaching gate, there are three phrases in total: first, the able and the transformed; second, cause and effect; third, partial and complete, permanent and impermanent. Although the master explains these three, it is only a rough distinction, deliberation, and retention of the main idea. The master says: 'The meaning of the able and the transformed' is the longest, 'cause and effect' is in the middle, and 'the meaning of partial and complete, permanent and impermanent' is the shortest. Now, let's first explain 'the meaning of the able and the transformed'. Within this 'meaning of the able and the transformed', it can be further divided into four phrases: first, able but not transformed; second, transformed but not able; third, both able and transformed; fourth, neither able nor transformed. Regarding 'permanent and impermanent' and 'partial and complete', there will be detailed explanations in the initial part of the Nirvana Sutra. Now, it is only a summary to distinguish the main points. Among the three phrases, 'able but not transformed' refers to the Tathagata (Tathagata) establishing teachings, but no sentient beings have the conditions to attain enlightenment because of it, this is called 'able but not transformed'. 'Transformed but not able' refers to, for example, some sentient beings attain enlightenment upon seeing falling leaves, or become saints upon observing the withering of flowers, the Tathagata did not teach them, this is called 'transformed but not able'. 'Both able and transformed' refers to both the teachings that can be taught and the conditions for being taught. The teaching is the condition, the condition is the teaching, the teaching and the condition cooperate with each other, the teaching and the condition match, the condition and the teaching match, the condition and the teaching harmonize, and sentient beings attain the Way because of this, so it is called 'both able and transformed'. 'Neither able nor transformed' refers to there being no teachings that the Tathagata can teach, and no conditions for sentient beings to be taught, so it is called 'neither able nor transformed'. Question: Why explain these four phrases? Answer: Although explaining these four phrases, now distinguishing the teaching gate, it is precisely based on the phrase 'both able and transformed' to distinguish it. Why explain the teaching? Explaining the teaching is to transform sentient beings, so now based on the second phrase 'both able and transformed' to distinguish it. Although it is 'both able and transformed', first explain the teachings that can be taught, and the fourth phrase later is to explain the conditions for being taught. Now it is explaining the teachings that can be taught. Question: Sakyamuni (Sakyamuni)... --------------------------------------------------------------------------------
Chinese
舍那二佛施教若为同为异。解云。二佛施教是同。问二佛既异那得教同。解云。二师虽异施教并为显道。显道不异故施教义同。何以故。道是所显。教是能表。所显之道既无异。能表之教是同也。二佛既然。类十方诸佛亦尔。十方诸佛施教何所为。并显道既同。为显道故教义是同也。 次明二佛教同者。同明因果法门。二佛教虽无量不出因果法门。因果法门。十方诸佛教亦尔。不出因果法门。十方诸佛教不出因果法门。今因果法门摄十方诸佛教尽。既明因果法门是同故二佛教不异也。然此因果非是数人六因五果之因果。论师同时因果。异时因果。四缘三因因果。此等因果并非因果义。大师前将中论因果品来弹此因果。明非此因非此果。捡此因不得非因。求此果不得非果。弹如此因果竟。始得明今时因缘因缘因果。因果则无碍亦得同时亦得异时。因缘同时因缘异时。因缘同时不同时因缘异时不异时。虽不同时而同时。虽不异时而异时。如空谷之向明镜之像。恒须此意要须此前弹他因果。始得明今时因缘因果。因缘因果因果义始成。故二佛同明因果也。 问。若为二佛同明因果耶。解云。二佛同明因果。各有差别无差别无差别差别义。释迦差别无差别者。一般若因一萨婆若果。一佛性因一涅槃果也。释迦无差 现代汉语译本 舍那佛（Rushanabuddha）和释迦牟尼佛（Sakyamuni Buddha）的施教是相同还是不同？解释说：二佛的施教是相同的。问：二佛既然不同，怎么能说教义相同呢？解释说：二位导师虽然不同，但施教都是为了彰显‘道’（Dharma）。所彰显的‘道’没有差异，所以施教的意义是相同的。为什么呢？‘道’是所要彰显的，‘教’是能够表达的。所彰显的‘道’既然没有差异，那么能够表达的‘教’就是相同的。二佛既然如此，那么类推十方诸佛也是这样。十方诸佛的施教是为了什么呢？都是为了彰显‘道’，既然彰显的‘道’相同，那么为了彰显‘道’，教义就是相同的。 其次说明二佛教义相同之处，在于共同阐明因果法门。二佛教义虽然无量，但都离不开因果法门。因果法门，十方诸佛的教义也是如此，离不开因果法门。十方诸佛的教义离不开因果法门，那么现在的因果法门就涵盖了十方诸佛的所有教义。既然阐明因果法门是相同的，所以二佛教义没有差异。然而，这里的因果并非是数论派（Samkhya）的六因五果之因果，也不是论师所说的同时因果、异时因果、四缘三因之因果。这些因果都不是真正的因果之义。大师之前用《中论》（Madhyamaka-karika）的因果品来驳斥这些因果，说明这不是真正的因，也不是真正的果。考察这些‘因’，找不到非因的性质；寻求这些‘果’，找不到非果的性质。驳斥了这样的因果之后，才能阐明现在的因缘因果。因缘因果则是无碍的，既可以是同时的，也可以是异时的。因缘同时，因缘异时；因缘同时，但又不是完全同时；因缘异时，但又不是完全异时。虽然不是完全同时，但又是同时；虽然不是完全异时，但又是异时。如同空谷的回响，明镜的影像。始终需要这种理解，必须先驳斥其他的因果，才能阐明现在的因缘因果。因缘因果的意义才能成立。所以二佛共同阐明因果。 问：如何说明二佛共同阐明因果呢？解释说：二佛共同阐明因果，各有差别、无差别、无差别差别之义。释迦牟尼佛的差别无差别在于，一个般若（Prajna）之因，一个萨婆若（Sarvajna）之果，一个佛性（Buddha-nature）之因，一个涅槃（Nirvana）之果。释迦牟尼佛的无差别……