Chinese
四明尊者妙宗钞释曰经以观佛而为题目疏今乃以心观为宗此二无殊方是今观良以圆解全异小乘小昧唯心佛从外有大乘行人知我一心具诸佛性托境修观佛相乃彰今观弥陀依正为缘熏乎心性心性所具极乐依正由熏发生心具而生岂离心性全心是佛全佛是心终日观心终日观佛是故经目与疏语虽不同其义无别又应须了若观佛者必须照心若专观心未必托佛如一行三昧直观一念不托它佛而为所缘若彼般舟及此观法发轸即观安养依正而观依正不离心性故曰心观须知此观不专观心内外分之此当外观以由托彼依正观故是以经题称为观佛若论难易今须从易法华玄云佛法大高众生大广初心为难心佛众生三无差别观心则易今此观法非但观佛乃据心观就下显高虽修佛观不名为难是知今经心观为宗意抂见佛故得二说义匪殊涂又应知法界圆融不思议体作我一念之心亦复举体作生作佛作依作正作根作境一心一尘至一极微无非法界全体而作既一一法全法界作故趣举一即是圆融法界全分既全法界有何一物不具诸法以一切法一一皆具一切法故。 念佛通别 妙宗云毗卢遮那遍一切处一切诸法皆是佛法所谓众生性德之佛非自非它非因非果即是圆常大觉之体故起信论云所言觉义者谓心体离念离念相者等虚空界无所不遍法界一相即是 现代汉语译本 心观为宗 四明尊者妙宗钞解释说，经文以观佛作为题目，而疏文现在却以心观作为宗旨，这两者并没有什么不同，这才是真正的观。因为圆满的理解完全不同于小乘，小乘只是稍微领悟到唯心，认为佛是从外而来的。而大乘的修行人知道我这一颗心具备诸佛的佛性，依托外境来修观，佛的相貌才得以彰显。现在的观弥陀（Amitabha，阿弥陀佛）的依报和正报，是作为一种因缘来熏习心性，心性所具备的极乐世界的依报和正报，是由熏习而生发的。心性具备而生发，难道离开了心性吗？完全是心即是佛，完全是佛即是心，终日观心，也就是终日观佛。因此，经文的题目和疏文的语句虽然不同，但它们的意义并没有差别。又应该明白，如果观佛，必须照见自心；如果专心观心，未必需要依托佛。如一行三昧（ekavyūha-samādhi，一种禅定），直接观一念，不依托其他的佛作为所缘。像般舟三昧（Pratyutpanna-samādhi，一种禅定）以及这种观法，一开始就是观安养（Sukhāvatī，极乐世界）的依报和正报，而观依报和正报不离心性，所以说心观。须知这种观法不只是观心，内外有所区分，这里应当是外观，因为是依托彼方的依报和正报来观的缘故。因此经文的题目称为观佛。如果论难易，现在必须从容易的入手。《法华玄义》说，佛法广大高深，众生广大众多，对于初学者来说，观佛是困难的，心、佛、众生三者没有差别，观心就容易了。现在这种观法，不仅仅是观佛，而是依据心观，就低显高，虽然修的是佛观，但不称为难。由此可知，这部经以心观为宗旨，意在通过观心而见到佛，所以这两种说法意义上并没有什么不同。还应该知道，法界（dharma-dhātu，宇宙万法）圆融不可思议的本体，作为我一念之心，也同样是整个本体在起作用，产生众生，产生佛，产生依报，产生正报，产生根，产生境，一心一尘，乃至一个极小的微尘，没有不是法界全体在起作用的。既然每一法都是整个法界在起作用，那么举出一个，就是圆融法界的全部。既然是整个法界，有什么东西不具备诸法呢？因为一切法，每一法都具备一切法。 念佛通别 妙宗说，毗卢遮那佛（Vairocana，光明遍照）遍一切处，一切诸法都是佛法，所说的众生本具的佛性之佛，非自生，非他生，非因生，非果生，就是圆满常住的大觉本体。所以《起信论》说，所说的觉悟的意义，是指心体远离妄念，远离妄念的相，等同虚空界，无所不遍，法界只有一个相，就是真如。
English
English version The Primacy of Mind Contemplation The venerable Siming Miaozong explains in his commentary that while the sutra takes 'contemplating the Buddha' as its title, this commentary now takes 'mind contemplation' as its principle. These two are not different; this is the true contemplation. This is because the complete understanding is entirely different from that of the Hinayana, which only slightly grasps the idea of 'mind-only' and believes that the Buddha comes from outside. Practitioners of the Mahayana know that my one mind possesses the Buddha-nature of all Buddhas. Relying on external circumstances to cultivate contemplation, the Buddha's form is then revealed. Now, contemplating Amitabha's (Amitabha, Infinite Light Buddha) environment and his person is a condition that influences the mind-nature. The environment and person of the Pure Land of Ultimate Bliss, which the mind-nature possesses, arise from this influence. Does what the mind possesses and gives rise to depart from the mind-nature? The entire mind is the Buddha, and the entire Buddha is the mind. Contemplating the mind all day is contemplating the Buddha all day. Therefore, although the sutra's title and the commentary's words are different, their meanings are not separate. Furthermore, it should be understood that if one contemplates the Buddha, one must illuminate the mind. If one focuses solely on contemplating the mind, one does not necessarily need to rely on the Buddha. For example, the ekavyūha-samādhi (one-practice samadhi, a state of meditative concentration) directly contemplates one thought, without relying on another Buddha as the object of contemplation. Like the Pratyutpanna-samādhi (Buddha-presence samadhi, a meditative practice), and this method of contemplation, from the outset, one contemplates the environment and person of Sukhāvatī (Land of Bliss, Amitabha's Pure Land), and contemplating the environment and person does not depart from the mind-nature. Therefore, it is called 'mind contemplation.' It should be known that this contemplation is not solely contemplating the mind; there is a distinction between internal and external. Here, it should be the external contemplation, because it relies on contemplating the environment and person of that place. Therefore, the sutra's title is called 'contemplating the Buddha.' If one discusses difficulty, now one must start from the easy. The Profound Meaning of the Lotus Sutra says that the Buddha-dharma is vast and profound, and sentient beings are vast and numerous. For beginners, contemplating the Buddha is difficult. The mind, the Buddha, and sentient beings are not different; contemplating the mind is easy. Now, this method of contemplation is not only contemplating the Buddha, but it is based on mind contemplation, revealing the high from the low. Although one cultivates Buddha contemplation, it is not called difficult. From this, it can be known that this sutra takes mind contemplation as its principle, intending to see the Buddha through contemplating the mind. Therefore, these two statements are not different in meaning. It should also be known that the inconceivable essence of the dharma-dhātu (realm of reality, the totality of all things), as my one thought, is also the entire essence functioning, producing sentient beings, producing Buddhas, producing the environment, producing the person, producing roots, producing objects. One mind, one dust, even one extremely small particle, there is nothing that is not the entire dharma-dhātu functioning. Since every dharma is the entire dharma-dhātu functioning, then mentioning one is the entirety of the perfectly integrated dharma-dhātu. Since it is the entire dharma-dhātu, what is there that does not possess all dharmas? Because all dharmas, every single dharma possesses all dharmas. The Universality and Particularity of Buddha Recitation Miaozong says that Vairocana (the Illuminating Buddha, the embodiment of Dharma) pervades all places, and all dharmas are the Buddha-dharma. What is called the Buddha-nature inherent in sentient beings, not self-born, not other-born, not cause-born, not effect-born, is the perfectly complete and eternal essence of great enlightenment. Therefore, the Awakening of Faith says that the meaning of awakening refers to the mind-essence being apart from thoughts, being apart from the appearance of thoughts, being equal to the realm of empty space, all-pervading, and the dharma-dhātu having only one aspect, which is Suchness. --------------------------------------------------------------------------------
Chinese
如来常住法身依此法身说名本觉故知本佛圆明之体是我凡夫本具性德故一切教所谈行法无不为显此之觉体故四三昧通名念佛但其观法为门不同如一行三昧直观三道显本性佛方等三昧则兼诵咒法华兼诵经观音兼数息觉意历三性此等三昧历事虽异念佛是同俱为显于大觉体故虽俱念佛而是通涂显诸佛体若此观门及般舟三昧托彼安养依正之境用微妙观专就弥陀显真佛体虽托彼境须知依正同居一心心性遍周无法不造无法不具若一毫法从心外生则不名为大乘观也。 四土 一曰凡圣同居二曰方便有余三曰实报无障碍四曰常寂光也一凡圣同居者自分二类初曰同居秽即娑婆之类以居其中者有凡有圣次曰同居净即如极乐国土虽果报殊胜然亦凡圣同居何以故以生彼土者未必悉是得道之人二方便有余者二乘菩萨所居修方便道断四住惑故曰方便无明未尽故曰有余三实报无障碍土者纯诸法身菩萨所居四常寂光土者诸佛如来所居○十六观经本为韦提希厌同居秽求同居净故谈妙观良由三观能破三惑不独感于同居净土随其惑断浅深之处自然感得有余等三如病须药本为安身求得仙方修合服之不但安身能轻骨。 净土唯心 行人一念如在东一灯弥陀净土如在西一灯以其光遍满故一即一切一切即一心外无土土外无心此即事之里唯心净 土也以无坏无杂故此灯彼灯不相混乱心自是心佛自是佛净土自是净土即此土众生念彼土之佛而求往生此即理之事西方净土也虽分事理实非两途若局于西方而不达唯心则得事失理虽未能称理佛神力故亦得往生虽居下品亦无退转若局自心而不求西方则事理俱失以不求生故不得往生此失事也以不知心外无法故定执方寸为心昧心法圆融之旨此失理也。 以理夺事 六祖云东方人造罪作业求生西方若西方(此西方非佛说西方乃对震旦国言耳)人造罪作业求生何处又志公云智者知心是佛愚人愿往西方二师所言皆以理夺事亦应病之药也若随语生解则执药成病矣若直就理说则一法不可得有何净土可生不独无净土而自心亦不可得此不可得亦不可得若然者则所谓自心有西方与即心是佛者皆成疣赘矣。 般舟三力 圆通梵法师会宗集引般舟三昧经言念佛往生有三种力一者本有佛性力言烦恼心中有如来藏也二者慈光摄取力言弥陀光明无量念佛众生摄取不舍也三者念佛三昧力言忆佛念佛现前当来必定见佛也此三种力如三股绳合为一大索能牵重物又如水火镜子若将对日以艾取之即可得火若将对月以珠取之即可得水今以镜具水火之性喻众生本具佛性之力也须假日月光来照者喻弥陀慈光摄取之力也以珠艾能引水火者喻信心念佛 现代汉语译本： 土地之所以没有损坏和杂质，是因为此灯和彼灯不会互相混淆，心自然是心，佛自然是佛，净土自然是净土。即此土的众生念彼土的佛，而求往生，这就是理和事。西方净土也是如此，虽然分为事和理，实际上并非两条道路。如果局限于西方，而不明白唯心，那么就得到了事而失去了理。虽然未能完全符合理，但由于佛的神力，也能往生，即使居住在下品，也不会退转。如果局限于自心，而不求西方，那么事和理都失去了。因为不求往生，所以不能往生，这是失去事。因为不知道心外无法，所以执着于方寸之地为心，迷惑了心法圆融的宗旨，这是失去理。 以理夺事 六祖（慧能，禅宗六祖）说：‘东方人造罪作业，求生西方，如果西方（此西方并非佛说的西方，乃是针对震旦国而言）人造罪作业，求生何处？’又志公（宝志禅师）说：‘智者知道心就是佛，愚人愿意往生西方。’两位大师所说，都是以理来夺事，也是应病之药。如果随语言而产生理解，那么就执着于药物而成了疾病。如果直接就理来说，那么一法都不可得，有什么净土可以往生？不单单没有净土，而且自心也不可得，这个不可得也是不可得。如果这样，那么所谓自心有西方，以及即心是佛，都成了赘疣了。 般舟三力 圆通梵法师的《会宗集》引用《般舟三昧经》说，念佛往生有三种力量：一是本有佛性力，说的是烦恼心中有如来藏（tathāgatagarbha）；二是慈光摄取力，说的是阿弥陀佛（Amitābha）光明无量，念佛的众生被摄取而不舍弃；三是念佛三昧力，说的是忆佛念佛，现前当来必定见佛。这三种力量，如同三股绳合为一条大索，能牵引重物。又如水火镜子，如果对着太阳用艾草来取火，就可以得到火；如果对着月亮用珠子来取水，就可以得到水。现在用镜子具有水火的性质，比喻众生本具佛性的力量。需要借助日月的光来照耀，比喻阿弥陀佛慈光摄取的力量。用艾草和珠子能引出水火，比喻信心念佛。
English
English version: The reason why the land is without destruction and impurities is that this lamp and that lamp do not confuse each other. The mind is naturally the mind, the Buddha is naturally the Buddha, and the Pure Land is naturally the Pure Land. That is, the sentient beings of this land recite the Buddha of that land and seek rebirth. This is both principle and practice. The Western Pure Land (Sukhāvatī) is also like this. Although it is divided into practice and principle, they are actually not two separate paths. If one is limited to the West and does not understand the 'mind-only' (唯心, *weixing*), then one gains practice but loses principle. Although one may not fully conform to principle, one can still be reborn due to the Buddha's divine power, and even if one resides in the lower grades, one will not regress. If one is limited to one's own mind and does not seek the West, then both practice and principle are lost. Because one does not seek rebirth, one cannot be reborn; this is losing practice. Because one does not know that there is no dharma outside the mind, one clings to the square inch of the mind as the mind, and is confused about the all-encompassing principle of the mind-dharma; this is losing principle. Using Principle to Suppress Practice The Sixth Patriarch (Huineng, the Sixth Patriarch of Zen) said: 'Eastern people create sins and karma, seeking rebirth in the West. If Western people (this West is not the West spoken of by the Buddha, but refers to the land of China) create sins and karma, where do they seek rebirth?' Also, Zhi Gong (Master Baozhi) said: 'Wise people know that the mind is the Buddha, foolish people wish to be reborn in the West.' What the two masters said is using principle to suppress practice, and is also medicine for the illness. If one generates understanding according to the words, then one clings to the medicine and it becomes a disease. If one speaks directly about principle, then not a single dharma can be obtained. What Pure Land can one be reborn into? Not only is there no Pure Land, but one's own mind cannot be obtained either. This unobtainability is also unobtainable. If so, then what is called 'the Western Pure Land exists in one's own mind' and 'the mind itself is the Buddha' all become superfluous growths. Three Powers of the Pratyutpanna Samadhi The *Huizong Ji* by Dharma Master Yuantong quotes the *Pratyutpanna Samadhi Sutra* saying that there are three powers for reciting the Buddha and being reborn: First, the power of inherent Buddha-nature, which means that there is the *tathāgatagarbha* (如来藏) in the mind of afflictions; second, the power of compassionate light's embrace, which means that Amitābha's (阿弥陀佛) light is immeasurable, and sentient beings who recite the Buddha are embraced and not abandoned; third, the power of the Samadhi of reciting the Buddha, which means that by remembering the Buddha and reciting the Buddha, one will definitely see the Buddha in the present and future. These three powers are like three strands of rope combined into a large rope, which can pull heavy objects. Also, like a water-fire mirror, if one uses artemisia to obtain fire by facing the sun, one can obtain fire; if one uses a pearl to obtain water by facing the moon, one can obtain water. Now, using the mirror's possession of the nature of water and fire as a metaphor for the power of sentient beings' inherent Buddha-nature. The need to borrow the light of the sun and moon to illuminate is a metaphor for the power of Amitābha's compassionate light's embrace. Using artemisia and pearls to draw out water and fire is a metaphor for faith and reciting the Buddha. --------------------------------------------------------------------------------