English
English version What difference is there between the most subtle and the most inferior deluded mind? △ Next, analyze the two aspects. First, the small cannot encompass the far. Question: The mind, as small as a mustard seed, resides within the square inch. How can it encompass such distant Buddha-lands (佛土: Buddha-land)? This is due to the ordinary person's inability to integrate the nature (Svabhāva) and characteristics (Lakṣaṇa), and the doubt that the true (Tathatā) and the false (Mithya) have not converged. Thus, it is difficult to believe the wonderful theory that nature and characteristics are not two, and the true and false are without difference. Such doubts are not only held by those who are new to Buddhism, but also by those who have been in the Buddhist order for a long time, confined to one place, bound by one teaching, and acting as teachers of humans and devas. If one is not proficient in the teachings of the Tiantai school, one will rarely avoid generating doubts and slanders. △ Next, explain based on the non-duality of true and false, in three points. First, the Dharma, in two points. First, a brief explanation. Answer: The mind, as small as a mustard seed, is considered small by the deluded, but the enlightened see it with a vast perspective. The true and the false are not different. The deluded are attached to phenomena because they are deluded about their nature, so they consider thoughts to be small and near, and the Pure Land to be large and far. The enlightened observe the nature from the phenomena, and do not consider thoughts to be small and near, nor do they consider the Buddha-land to be large and far. They understand its original suchness, so the true and the false are not different. △ Next is explanation and establishment. This deluded mind arises entirely from the nature. Since the nature is boundless, the mind is also boundless. So why are the true and the false not different? This deluded mind arises entirely from the nature. Since the nature that can arise is originally boundless, how can the thoughts that arise have boundaries? △ Next is a metaphor. The nature is like the great ocean, and the mind is like a floating bubble (Bubbles). The entire ocean is bubbles, and the bubbles also cover the entire ocean. The Śūraṅgama Sūtra (楞严经) uses the metaphor of the great ocean and floating bubbles in two places. The second volume says, 'For example, clarifying, abandoning hundreds of thousands of great oceans, only recognizing the body of one floating bubble, considering it to be the entire tide, exhausting Yingbo (瀛渤).' This is a metaphor for sentient beings recognizing the false as true, and is not the meaning of the metaphor here. The sixth volume says, 'In the great enlightenment arising from emptiness, like a bubble arising from the sea,' this is a metaphor for the great emptiness of true enlightenment, and the three worlds, compared in turn, are small and even smaller, and is also not the meaning of the metaphor here. Now, the first two sentences tentatively use the ocean as large and the bubbles as small. --------------------------------------------------------------------------------
Chinese
以喻性大念小。次二句方融通之。全海为沤。喻全性为念。沤还匝海。喻全念是性。性既无边。念岂有际乎。 △三合二。初正合。 盖真如不变随缘。随缘不变。 不变随缘。乃全性以为念。喻全海为沤。随缘不变。乃全念而是性。喻全沤匝海。 △次结责。 既曰随缘不变。岂可以真妄而局大小哉。 前文虽用从本起末。会末即本而正意在第二句。故今结责但用随缘不变。盖设若随缘而体变。则可以真妄而局大小。既不如是。则心土相即之宗成矣。 净土生无生论亲闻记卷上 释义 序 问桥 佛祖建立种种法门。以济度人。犹如桥梁。众生但当依之而修。不当于能诠言教上而计其辞之巧拙也。犹如行路逢桥。不履而行。徒问何为。但欲究其桥之来历。未免稽留道路。不能前进。故方等陀罗尼经第三卷有问桥之喻。具如彼明。 论记 声闻僧 问曰。此等诸师亦大菩萨。云何以声闻称之。答曰。此中且以传持佛法。现声闻相故。以佛道声。令一切闻故。 三因五佛性 众生各有本具之理为正因。本具之智为了因。本具之行为缘因。五佛性者如上三因佛性。更加二转依果。所谓菩提为果性。涅槃为果果性是也 现代汉语译本 以譬喻说明性体广大而念头微小。接下来的两句则融会贯通了这个道理。整个大海比喻为一朵水泡，比喻全体的自性化为念头。水泡又遍及整个大海，比喻所有的念头就是自性。自性既然没有边际，念头又怎么会有尽头呢？ △三合二。首先是正面结合。 真如的体性不变而随顺因缘，随顺因缘而体性不变。 不变随缘，就是全体的自性化为念头，比喻整个大海化为一朵水泡。随缘不变，就是所有的念头就是自性，比喻整个水泡遍及大海。 △其次是总结责备。 既然说是随顺因缘而体性不变，怎么可以用真妄的分别来局限大小呢？ 前文虽然用了从根本生起末端，会合末端就是根本，而真正的意思在于第二句。所以现在总结责备只用随缘不变。如果随顺因缘而本体改变，那么就可以用真妄的分别来局限大小。既然不是这样，那么心土相互即是的宗旨就成立了。 《净土生无生论亲闻记》卷上 释义 序 问桥 佛和祖师建立各种法门，用来济度世人，就像桥梁一样。众生只要依照这些法门去修行就可以了，不要在能表达教义的言语文字上计较辞藻的巧妙或拙劣。就像走路遇到桥梁，不踩着桥走过去，只是问桥是用来做什么的。只想探究桥的来历，难免耽搁在路上，不能前进。所以《方等陀罗尼经》第三卷有问桥的比喻，详细内容可以参考该经文。 论记 声闻僧 问：这些法师也是大菩萨，为什么用声闻来称呼他们呢？答：这里暂且因为他们传持佛法，显现声闻的形象，用佛道的名声，让一切众生听闻。 三因五佛性 众生各自具有的本具之理是正因，本具的智慧是了因，本具的行为是缘因。五佛性，就是在以上的三因佛性的基础上，加上二转依果，也就是菩提为果性，涅槃为果果性。
English
English version It uses a metaphor to illustrate that the nature of reality is vast while thoughts are small. The next two sentences integrate this principle. The entire ocean is likened to a bubble, symbolizing the entire self-nature transforming into a thought. The bubble then encompasses the entire ocean, symbolizing that all thoughts are the self-nature. Since the self-nature is boundless, how can thoughts have an end? △Three combine into two. First, a direct combination. The true suchness (Tathata) is unchanging while adapting to conditions, and adapting to conditions while remaining unchanging. Unchanging while adapting to conditions means the entire self-nature becomes a thought, likened to the entire ocean becoming a bubble. Adapting to conditions while remaining unchanging means all thoughts are the self-nature, likened to the entire bubble encompassing the ocean. △Next, a concluding rebuke. Since it is said to be unchanging while adapting to conditions, how can we limit its size with notions of truth and falsehood? Although the previous text used the idea of arising from the root to the branch, and converging the branch back to the root, the true meaning lies in the second sentence. Therefore, the concluding rebuke only uses 'unchanging while adapting to conditions.' If adapting to conditions caused the substance to change, then we could limit its size with notions of truth and falsehood. Since this is not the case, the doctrine of the mutual inclusion of mind and land is established. Pure Land Birth Without Birth Treatise - Personally Heard Record, Volume 1 Explanation of Terms Preface Questioning the Bridge The Buddhas and Patriarchs established various Dharma gates to liberate people, like bridges. Sentient beings should simply rely on them to cultivate, and not dwell on the skillful or clumsy wording of the teachings. It's like encountering a bridge on the road; instead of crossing it, one only asks what it is for. Wanting only to investigate the bridge's origin inevitably delays progress on the road. Therefore, the Third Volume of the *Fangdeng Dharani Sutra* has the metaphor of questioning the bridge, as explained therein. Treatise Notes Sravaka (Śrāvaka) Monks Question: These teachers are also great Bodhisattvas (Bodhisattva), why are they called Sravakas (Śrāvaka)? Answer: Here, it is because they transmit and uphold the Buddha Dharma (Buddha-dharma), appearing in the form of Sravakas (Śrāvaka), and use the voice of the Buddha's path to let all hear. Three Causes and Five Buddha-natures (Buddha-dhātu) The inherent principle that each sentient being possesses is the Direct Cause (hetu), the inherent wisdom is the Enabling Cause (pratyaya), and the inherent practice is the Conditioning Cause (ālambana). The Five Buddha-natures (Buddha-dhātu) are the above Three Cause Buddha-natures (Buddha-dhātu), plus the two transformed result, namely Bodhi (Bodhi) as the Result-nature, and Nirvana (Nirvana) as the Result-result-nature. -------------------------------------------------------------------------------- 。 佛具四土菩萨三土
Chinese
问曰。若别地圆住以上。分证寂光。亦应具四土。若未登住地仅断见思。亦止二土。云何菩萨具三土耶。答曰。寂光一土有与夺二义。与之则住地以上。皆名分证寂光。夺之则等觉以还。仅名报土。所谓三贤十圣住果报。唯佛一人居净土是也。此中是约夺义。故曰三土。 见与见缘并所想相 见是八识见分。见缘是八识相分。见相二分。皆依他起性。所想相者。此不了依他而起遍计。 正定聚 聚者类也。定以决定为义。一切众生。凡有三类不同。必入涅槃能破颠倒名正定聚。必入恶趣不能破倒名邪定聚。得因缘能破不得不能名不定聚。 卍新续藏第 61 册 No. 1168 净土生无生论亲闻记 净土生无生论亲闻记卷下 幽溪法孙 受教 记 △次一门约正报论妙二初标。 四生佛不二门。 此门以迷悟为二。心性为不二。即心性而为迷悟。则不二而二。即迷悟而是心性。即二而不二。令知从本以为末。循末而返本也。 △次释二。初述偈立宗。 阿弥与凡夫。迷悟虽有殊。佛心众生心。究竟无有二。 阿弥果人。厥位居悟。凡夫因人。厥位居迷。迷悟虽复差殊。心性云何有二。 现代汉语译本 佛具四土菩萨三土 问：如果别地（指菩萨的阶位，高于初地）圆住以上的菩萨，分证寂光土（指常寂光净土，是佛所居的清净土），也应该具有四土（指常寂光土、实报庄严土、方便有余土、凡圣同居土）。如果未登住地，仅断见思惑（指见惑和思惑，是修道过程中需要断除的烦恼），也只有二土。为什么说菩萨具有三土呢？ 答：寂光土一土有‘与’和‘夺’两种意义。‘与’，则住地以上的菩萨，都可称为分证寂光。‘夺’，则等觉菩萨（指菩萨修行阶位，仅次于佛）以下，仅能称为报土（指实报庄严土）。所谓三贤十圣（指菩萨的阶位）住在果报土，只有佛一人居住在净土。这里是按照‘夺’的意义来说的，所以说三土。 见与见缘并所想相 见，是八识（指眼识、耳识、鼻识、舌识、身识、意识、末那识、阿赖耶识）的见分（指能见的主观部分）。见缘，是八识的相分（指所见的客观部分）。见和相二分，都是依他起性（指由因缘和合而生的性质）。所想相，是指不了达依他起性而起的遍计所执性（指虚妄分别的性质）。 正定聚 聚，是类的意思。定，以决定为义。一切众生，凡有三类不同。必定进入涅槃（指解脱生死轮回的境界），能够破除颠倒妄想的，名为正定聚。必定进入恶趣（指地狱、饿鬼、畜生三道），不能破除颠倒妄想的，名为邪定聚。得到因缘能够破除，得不到就不能破除的，名为不定聚。 卍新续藏第 61 册 No. 1168 净土生无生论亲闻记 净土生无生论亲闻记卷下 幽溪法孙 受教 记 △次一门约正报论妙二初标。 四生佛不二门。 此门以迷悟为二，心性为不二。即心性而为迷悟，则不二而二。即迷悟而是心性，即二而不二。令知从本以为末，循末而返本也。 △次释二。初述偈立宗。 阿弥与凡夫。迷悟虽有殊。佛心众生心。究竟无有二。 阿弥（指阿弥陀佛，西方极乐世界的教主）是果人（指已经证得果位的人），他的位置在于悟。凡夫是因人（指还在修行中的人），他的位置在于迷。迷和悟虽然有差别，心性怎么会有二呢？