English
Sa (transliteration, meaning unknown). In his self-abiding Samadhi (a state of meditation), he attains the state where emotions are inherently illusory. Therefore, like flowers in the sky, they originally do not exist. Once illusory emotions are gone, the truth naturally appears. Therefore, this view and condition are originally manifestations of the Bodhi (enlightenment), the wondrously pure and bright essence. How can one distinguish right from wrong in it? Using this text to verify this principle is most appropriate. The above is a general explanation of all dharmas. △ Next, the main points of this school are explained in two parts. First, the doctrine of the school is explained, and then it is summarized to highlight the purpose. Explaining the doctrine is divided into two parts, first explaining the principle of 'unchanging yet adapting to conditions'. If so, then Saha (the world we live in) and Sukhavati (the Pure Land of Amitabha), the sentient beings in this world, will be born into the Nine Grades (levels of rebirth based on practice), Amitabha (Amitabha Buddha) has already attained Buddhahood, and the fruit that our minds will attain, are all transformed by the nature of the mind. The meaning of 'unchanging yet adapting to conditions, adapting to conditions yet unchanging' having been established, now they are brought together to explain that the matter of seeking rebirth in the Pure Land in this school is none other than unchanging yet adapting to conditions. The text first cites examples of adapting to conditions. In terms of lands, there is the difference between 'this' (Saha) and 'that' (Sukhavati), hence the saying 'Saha and Sukhavati'. In terms of causes, there are differences between the present and the future, hence the saying 'sentient beings in this world will be born into the Nine Grades'. In terms of results, there are differences between oneself and others, hence the saying 'Amitabha has already attained Buddhahood, and our minds will attain the fruit'. Then, the principle of unchanging is briefly pointed out, hence the saying 'all are transformed by the nature of the mind'. It should be known that the examples of adapting to conditions are all transformed by the Tathata (the true nature of things). Establishing this as the foundation can explain the meaning of 'adapting to conditions yet unchanging'. △ Next, explain the changes of adapting to conditions. The mind-nature is complete and creates, how can it be divided into the creator and the created? The mind is the Buddha, and the Buddha is the mind. The mind is the land, and the land is the mind. The mind is the fruit, and the fruit is the mind. The causes and conditions that create, and the dharmas that are created, are all the mind-nature at the very moment. The two sentences 'The mind-nature is complete and creates, how can it be divided into the creator and the created?' establish the foundation, eliminating the creator and the created, forgetting the duality. Generally speaking, although there are differences between this and that, present and future, oneself and others in phenomena, in principle, there are really no differences between body and land, cause and effect, sentient beings and Buddhas. Therefore, the two sentences 'The mind is the Buddha' eliminate cause and effect. The next two sentences eliminate this and that. The next two sentences eliminate the present and the future. All are eliminated by the mind-nature, so that cause and effect are mixed into one, this and that --------------------------------------------------------------------------------
Chinese
融为一体。现未会为一家。何以故。能造因缘。及所造法。当处皆是心性故也。 △次结归显旨。 故明此宗而求生乐土者。乃生与无生。两冥之至道也。 明此宗者。悟随缘不变无生之理也。求生乐土者。炽然求生。净土不变随缘之事也。不变随缘。不妨无生而生。随缘不变。不妨生而无生。生而无生。则冥其生。无生而生。则冥无生。合而言之。岂非生与无生两冥之至道乎。 △次八门明枝流妙即二。初二门明所生身土。次六门。明能生因果。初二明所生身土二。初一门。约依报论妙二。初标。 三心土相即门。 此门以心土远近为离。以性无远近为即。心即是性。土不外心。乃会心土为一致。融心性为一体。以了乎生即无生。无生而生也。 △次释二。初述偈立宗。 西方安乐土。去此十万亿。与我介尔心。初无彼此异。 初二句。言其远也。次二句。言其近也。两者合而言之。盖是示其即远而近。即近而远。以明其非远非近。论功行。一生可也。经年可也。七日可也。十念可也。一念可也。论往生。则壮士屈伸臂顷可到也。诸佛弹指声中可到也。以其非远非近。忘能忘所故。 △次依宗释义二。初释初二句明远三。初引经。 论曰。佛 现代汉语译本：融为一体。现在和未来不会成为一家。为什么呢？因为能造的因缘和所造的法，当下都是心性的缘故。 △接下来总结归纳，彰显主旨。 所以，明白这个宗义而求生极乐净土的人，乃是生与无生，两者冥合的至高道理。 明白这个宗义的人，是领悟了随缘不变的无生之理。求生极乐净土的人，是炽盛地求生净土，不变随缘的事。不变随缘，不妨碍无生而生；随缘不变，不妨碍生而无生。生而无生，就冥合了生；无生而生，就冥合了无生。合起来说，难道不是生与无生两者冥合的至高道理吗？ △接下来用八门来阐明枝流的妙用，分为两部分。首先用两门阐明所生的身土，然后用六门阐明能生的因果。首先用两门阐明所生的身土，第一门，从依报的角度论述妙用，分为两部分，首先是标示。 三心土相即门。 这一门以心和土的远近来区分，以自性没有远近来相即。心即是性，土不外于心，乃是会合心和土为一致，融合心和性为一体，从而了悟生即是无生，无生而生。 △接下来解释，分为两部分，首先叙述偈颂，确立宗旨。 西方安乐土（Sukhavati，极乐净土），距离此地十万亿佛土，与我这微小的心，本来就没有彼此的差异。 前两句，说的是它的遥远。后两句，说的是它的邻近。两者合起来说，大概是显示它既遥远又邻近，既邻近又遥远，以此来表明它非远非近。论功行，一生可以，经年可以，七日可以，十念可以，一念也可以。论往生，那么壮士屈伸手臂顷刻间可以到达，诸佛弹指声中可以到达。因为它非远非近，忘记了能和所的缘故。 △接下来依据宗旨解释含义，分为两部分，首先解释前两句，阐明遥远，分为三部分，首先引用经文。 论中说，佛
English
English version: Merged into one. The present and the future will not become one family. Why? Because the causes and conditions that can be created, and the dharmas that are created, are all the nature of mind at this very moment. △ Next, conclude and reveal the main point. Therefore, those who understand this doctrine and seek rebirth in the Land of Bliss (Sukhavati, the Pure Land of Ultimate Bliss), are in the supreme path of the merging of birth and non-birth. Those who understand this doctrine realize the principle of unchanging non-birth amidst changing conditions. Those who seek rebirth in the Land of Bliss are fervently seeking rebirth in the Pure Land, the unchanging aspect of the Pure Land amidst changing conditions. Unchanging amidst changing conditions does not hinder non-birth and birth; changing amidst unchanging conditions does not hinder birth and non-birth. Birth and yet non-birth merges with birth; non-birth and yet birth merges with non-birth. Combining them, is it not the supreme path of the merging of birth and non-birth? △ Next, the eight gates explain the wonderful manifestations of the branches, divided into two parts. First, the two gates explain the body and land that are born, and then the six gates explain the causes and effects that can be born. First, the two gates explain the body and land that are born. The first gate discusses the wonderfulness from the perspective of the dependent retribution, divided into two parts, first the indication. The Gate of the Interpenetration of the Three Minds and Lands. This gate distinguishes between the nearness and distance of the mind and land, and takes the non-duality of distance in the nature as their interpenetration. The mind is the nature, and the land is not outside the mind. It unites the mind and land into one, and merges the mind and nature into one, thereby realizing that birth is non-birth, and non-birth is birth. △ Next, explain in two parts, first narrating the verse to establish the principle. The Land of Peace and Bliss (Sukhavati, the Western Pure Land), is a hundred thousand million lands away from here, but with my tiny mind, there is originally no difference between here and there. The first two lines speak of its distance. The next two lines speak of its nearness. Combining the two, it roughly shows that it is both distant and near, both near and distant, to show that it is neither distant nor near. In terms of merit and practice, a lifetime is possible, years are possible, seven days are possible, ten recitations are possible, one recitation is also possible. In terms of rebirth, then a strong man can arrive in the time it takes to bend and stretch his arm, and can arrive in the snap of a finger of the Buddhas. Because it is neither distant nor near, forgetting the able and the object. △ Next, explain the meaning according to the principle, divided into two parts, first explaining the first two lines, clarifying the distance, divided into three parts, first quoting the sutra. The treatise says, 'Buddha' --------------------------------------------------------------------------------
Chinese
说阿弥陀经云。从是西方过十万亿佛土。有世界名曰极乐。 经云从是者。自娑婆世界中南阎浮提舍卫国祇树给孤独园之西而去。如是尽一娑婆。百亿日月。百亿须弥。百亿四大部洲。谓之一世界。世谓迁流。有日月岁时。三世变易。界谓方位。有东西南北十方疆界。从此西去。凡过十万亿三千大千世界。方有世界。名曰极乐。言彼国土。无寒暑推迁。直登不退。则无生死苦矣。无五欲尘劳。心得自在。则无烦恼苦矣。耳闻目见。根根尘尘无非妙法。惟是念佛念法念僧。则无业系苦矣。众生生者。皆正定聚。得不退转。诸世界中乐之至者。故名极乐。种种乐事。不能枚引。具如大弥陀经十六观等经中说。 △次释数。 百亿日月。百亿须弥。百亿大海。百亿铁围山。名一佛土。十千为万。十万为亿。 百亿日月者。俱舍颂云。四大洲日月。苏迷卢欲天。梵世各一千。名一小千界。此小千千倍。说名一中千。此千倍大千。皆同一成坏。以此百亿日月等。为一佛土。如是从此。凡过十万亿。三千大千世界。方名为极乐世界。 △三结成。 一佛国土。已自广大。况亿佛国土乎。况十万亿乎。是则极乐国土去此甚远。 先以一佛国土。况亿佛国土。次以亿佛国土。况十万亿佛土 现代汉语译本： 《阿弥陀经》上说：‘从这里向西方，经过十万亿佛土，有一个世界名叫极乐。’ 经文中所说的‘从是’，是指从娑婆世界（Saha World，指我们所居住的这个充满烦恼和痛苦的世界）中的南阎浮提（Jambudvipa，指我们所居住的这个世界）舍卫国（Sravasti，古印度的一个王国）祇树给孤独园（Jetavana Anathapindika-arama，佛陀经常居住的精舍）的西边出发。像这样，包含一个娑婆世界，其中有百亿个太阳和月亮，百亿座须弥山（Mount Sumeru，佛教宇宙观中的中心山），百亿个四大部洲（Four Continents，佛教宇宙观中的四个大洲），这被称为一个世界。‘世’的意思是迁流变化，有太阳、月亮、年份、时节，以及过去、现在、未来三世的变易。‘界’的意思是方位，有东西南北十方的疆界。从这里向西走，总共经过十万亿个三千大千世界，才有一个世界，名叫极乐。说那个国土，没有寒冷和炎热的交替，可以直接进入不退转的境界，因此没有生死的痛苦。没有五欲（Five Desires，色、声、香、味、触）的尘劳，心能得到自在，因此没有烦恼的痛苦。耳朵听到的、眼睛看到的，所有的根尘（Sense Organs and Sense Objects，眼、耳、鼻、舌、身、意及其对应的色、声、香、味、触、法）无一不是微妙的佛法。只有念佛、念法、念僧，因此没有业力束缚的痛苦。往生到那里去的众生，都是正定聚（Those Assured of Enlightenment，必定证悟的人），得到不退转的果位。在所有世界中，快乐到了极点的，所以叫做极乐。种种快乐的事情，不能一一列举，详细情况可以参考《大弥陀经》（Larger Sutra of Immeasurable Life）和《十六观经》（Contemplation Sutra）等经典中的描述。 △下面解释数字。 百亿个太阳和月亮，百亿座须弥山，百亿个大海，百亿座铁围山（Iron Ring Mountains，围绕世界的山脉），称为一个佛土（Buddha-field，佛所教化的区域）。一万个一千是万，十万个一万是亿。 百亿个太阳和月亮，根据《俱舍论》（Abhidharmakosa，佛教论著）的颂文说：四大洲的太阳和月亮，苏迷卢山（Mount Sumeru），欲界天（Desire Realm Heavens，六欲天）和梵天（Brahma World，色界天）各有各的一千个，称为一个小千世界。这个小千世界乘以一千倍，称为一个中千世界。这个中千世界再乘以一千倍，称为一个大千世界，它们都经历相同的成住坏空的过程。用这百亿个太阳和月亮等，作为一个佛土。像这样从此地出发，总共经过十万亿个三千大千世界，才叫做极乐世界。 △三、总结。 一个佛国土，已经非常广大了，何况亿个佛国土呢？何况十万亿个佛国土呢？因此，极乐国土距离我们非常遥远。 先用一个佛国土，来比况亿个佛国土。再用亿个佛国土，来比况十万亿个佛国土。