Chinese
。岂受其迷。然而众生现居其迷。乃迷而不迷。有在者。在乎三德也。 △四会合三身。 故众生本有性体。即诸佛所证法身。性量即报身。性具即应身。四智十力四无所畏十八不共等功德。会合可知。 诸佛果上。有二转依号。所谓转烦恼。依菩提。转生死。依涅槃。皆名转而体不转。今此亦然。乃转三性以为三身。又此三性。在迷谓之三道。性体在迷。谓之苦道。在悟乃转苦道。而为法身。永嘉所谓。幻化空身即法身是也。性量在迷谓之惑道。在悟谓之报身。亦名般若。永嘉所谓。无明实性即佛性是也。性具在迷谓之业道。在悟转为应身。亦名解脱。天台所谓功德和法身。处处应现往是也。四智等。会合可知者。一往且以四智属般若。性量报身。十力等。属解脱。性具应身。 △五引果德证。 故古德云。诸佛心内众生。尘尘极乐。众生心内诸佛。念念证真。 古德云者。此本天台成语。而杨次公十疑论序用之。此二句文。其义甚博。其意甚深。关系三性。不得草草。一约弥陀性具言之。既备十界。则娑婆众生者。乃弥陀诸佛心内究竟之众生。然悟则俱悟。不惟本具佛界成悟。即本具九法界众生亦复成悟。佛居常寂光土。则所具九界依报。亦尘尘无非极乐也。又约众生性具 现代汉语译本：岂能受其迷惑呢？然而众生现在就处于这种迷惑之中，乃是迷惑却又并非完全迷惑，有所存在的原因，就在于三德之中。 △四会合三身。 所以众生本有的自性本体，就是诸佛所证悟的法身（Dharmakaya，佛的法性之身）。自性的量，就是报身（Sambhogakaya，佛的报应之身）。自性的具足，就是应身（Nirmanakaya，佛的化身）。四智（四大智慧）、十力（如来的十种力量）、四无所畏（佛的四种无畏）、十八不共法（佛的十八种不共功德）等功德，会合起来就可知晓了。 诸佛在果位上，有两种转依的名称，所谓转烦恼而依于菩提（Bodhi，觉悟），转生死而依于涅槃（Nirvana，寂灭），都名为转，但本体却不转。现在这里也是这样，乃是转三性以为三身。又这三性，在迷惑时称为三道。自性本体在迷惑时，称为苦道。在觉悟时，就转苦道而为法身。永嘉（禅师）所说的‘幻化空身即法身’就是这个意思。自性的量在迷惑时称为惑道。在觉悟时称为报身，也名为般若（Prajna，智慧）。永嘉所说的‘无明实性即佛性’就是这个意思。自性的具足在迷惑时称为业道。在觉悟时转为应身，也名为解脱。天台宗所说的功德和法身，处处应现往来就是这个意思。四智等会合可知，是说暂且以四智属于般若、自性量、报身，十力等属于解脱、自性具足、应身。 △五引果德证。 所以古德说：‘诸佛心内的众生，尘尘都是极乐（Sukhavati，西方净土）；众生心内的诸佛，念念都在证悟真如。’ 古德所说，这本是天台宗的成语，而杨次公的《十疑论序》也用了它。这两句话，其意义非常广博，其意境非常深刻，关系到三性，不可草率对待。一句是约弥陀（Amitabha，阿弥陀佛）的自性具足来说的，既然具备十界，那么娑婆（Saha，娑婆世界）的众生，就是弥陀诸佛心内究竟的众生。然而觉悟则一同觉悟，不只是本具的佛界成就觉悟，就是本具的九法界众生也同样成就觉悟。佛居住在常寂光土（佛所居的清净之地），那么所具足的九界依报，也尘尘无非都是极乐。 又一句是约众生的自性具足来说的。
English
English version: How can one be subjected to its delusion? However, sentient beings are currently dwelling in this delusion, yet deluded and not entirely deluded. There is a reason for this existence, which lies within the Three Virtues (Triguna). △ Four Assemblies Unite the Three Bodies (Trikaya). Therefore, the inherent nature-essence of sentient beings is precisely the Dharmakaya (Body of Essence, the Dharma Body) realized by all Buddhas. The measure of this nature is the Sambhogakaya (Body of Enjoyment, the Reward Body). The completeness of this nature is the Nirmanakaya (Body of Transformation, the Manifestation Body). The Four Wisdoms (Jnana), Ten Powers (of a Tathagata), Four Fearlessnesses (of a Buddha), Eighteen Uncommon Qualities (of a Buddha), and other merits, can be understood through their assembly. On the fruition of Buddhahood, there are two names for 'turning reliance,' namely, turning afflictions and relying on Bodhi (Enlightenment), turning birth and death and relying on Nirvana (Liberation). Both are called 'turning,' but the essence does not turn. It is the same here, turning the Three Natures into the Three Bodies. Furthermore, these Three Natures, when deluded, are called the Three Paths. The nature-essence when deluded is called the Path of Suffering. When enlightened, the Path of Suffering is transformed into the Dharmakaya. As Yongjia (Zen Master) said, 'The illusory empty body is the Dharmakaya.' The measure of this nature when deluded is called the Path of惑 (Confusion). When enlightened, it is called the Sambhogakaya, also known as Prajna (Wisdom). As Yongjia said, 'The real nature of ignorance is Buddha-nature.' The completeness of this nature when deluded is called the Path of Karma. When enlightened, it transforms into the Nirmanakaya, also known as Liberation. As Tiantai (School) said, the merits and the Dharmakaya manifest everywhere. The Four Wisdoms, etc., can be understood through their assembly, meaning that, for now, the Four Wisdoms belong to Prajna, the nature-measure, and the Sambhogakaya; the Ten Powers, etc., belong to Liberation, the nature-completeness, and the Nirmanakaya. △ Five: Citing the Fruit-Virtue as Proof. Therefore, an ancient worthy said: 'The sentient beings within the minds of all Buddhas, every mote of dust is the Pure Land (Sukhavati, Western Paradise). The Buddhas within the minds of sentient beings, every thought is realizing Suchness (Truth).' The ancient worthy's saying is originally a phrase from the Tiantai School, and Yang Cigong's preface to the 'Ten Doubts Treatise' also used it. These two sentences have very broad meanings and very profound implications, relating to the Three Natures, and should not be treated carelessly. One sentence speaks of Amitabha's (Amitabha Buddha) nature-completeness. Since it possesses the Ten Realms, then the sentient beings of the Saha (Saha World) are ultimately the sentient beings within the minds of Amitabha Buddhas. However, when enlightened, they are enlightened together. Not only is the inherently possessed Buddha-realm enlightened, but the inherently possessed sentient beings of the Nine Realms are also enlightened. When the Buddha resides in the Pure Land of Eternal Tranquility (the pure land where the Buddha resides), then the dependent retributions of the Nine Realms that are possessed are, in every mote of dust, nothing but the Pure Land. The other sentence speaks of the nature-completeness of sentient beings. --------------------------------------------------------------------------------
Chinese
言之。亦既备十界。则极乐弥陀者。乃我众生心内所具之诸佛。虽迷则俱迷。而所具佛界不受其迷。岂非众生心内诸佛。念念常证真乎。言念念者。正一念具足三千之意也。二约性体言之。弥陀即性具之性体。既清净本然。此性体即性具。众生之依报。岂不尘尘皆极乐乎。又约众生。即性具之性体。既清净本然。况所具佛界。原自本然。岂不众生心内诸佛。念念常证真乎。三约性量言之。弥陀即性具之性量。既遍周法界。处处寂光。则众生者。诸佛心内众生。岂不亦尘尘极乐乎。又约众生即性具之性量。亦既遍周法界。圆裹诸佛法身。岂不众生心内诸佛。念念证真乎。此更约己心生佛。他心生佛以明之。荆溪大师所谓他心生佛。尚与心同。况己心生佛。宁乖一念是也。 △次释成此宗二初生佛相即。 故弥陀即我心。我心即弥陀。 弥陀即我心者。释成众生心内诸佛。念念证真。我心即弥陀者。释成诸佛心内众生。尘尘极乐。 △次出其功能。功能者。言众生心性有。凡心即佛心。己心即他心之力用。亦凡心即佛身佛土。己心即他身他土之力用也。 未举念时。早已成就。才举心念。即便圆成。感应道交。为有此理。故念佛人。功不唐捐。 初二句。以性夺修。谓虽未念佛。而 现代汉语译本 言之。既然已经具备了十法界（地狱、饿鬼、畜生、阿修罗、人、天、声闻、缘觉、菩萨、佛），那么极乐世界的阿弥陀佛（Amitabha）就是我们众生心中所具有的诸佛。即使迷惑时一起迷惑，但所具有的佛界不会受到迷惑的影响。难道不是众生心中的诸佛，念念都在常证真如吗？说‘念念’，正是指一念具足三千世界的意思。二、从性体上来说，阿弥陀佛就是性具的性体，既然清净本然，这性体就是性具，众生的依报（所居住的环境），难道不是处处都是极乐世界吗？又从众生来说，就是性具的性体，既然清净本然，何况所具有的佛界，原本就是本然的。难道不是众生心中的诸佛，念念都在常证真如吗？三、从性量上来说，阿弥陀佛就是性具的性量，既然遍布周遍法界，处处都是寂光净土，那么众生就是诸佛心中的众生，难道不是处处都是极乐世界吗？又从众生来说，就是性具的性量，也已经遍布周遍法界，圆满包裹着诸佛的法身，难道不是众生心中的诸佛，念念都在证真如吗？这更是从自己心中的生佛（众生佛），他人心中的生佛来阐明。荆溪大师所说的他人心中的生佛，尚且与自己的心相同，何况自己心中的生佛，难道会违背一念三千的道理吗？ △接下来解释成立此宗的道理。首先是生佛相即。 所以阿弥陀佛就是我的心，我的心就是阿弥陀佛。 阿弥陀佛就是我的心，解释成立众生心中的诸佛，念念都在证真如。我的心就是阿弥陀佛，解释成立诸佛心中的众生，处处都是极乐世界。 △接下来阐述它的功能。功能，是指众生心性具有凡心就是佛心，自己的心就是他人的心的力量和作用，也是凡心就是佛身佛土，自己的心就是他人的身土的力量和作用。 未曾举起念头时，就已经成就。才举起心念，就立即圆满成就。感应道交，就是因为有这个道理。所以念佛的人，功德不会白白浪费。 开头两句，以性德来夺取修德。意思是说即使没有念佛，而
English
English version It is said. Since the Ten Realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas) are already complete, then Amitabha (Amitabha) of the Pure Land of Ultimate Bliss is the Buddhas inherent in the minds of us sentient beings. Even when deluded, they are deluded together, but the Buddha Realm inherent within is not affected by delusion. Is it not that the Buddhas in the minds of sentient beings are constantly realizing the truth in every thought? The term 'every thought' precisely means that one thought is complete with three thousand worlds. Secondly, speaking from the perspective of the nature of the substance, Amitabha is the nature of the inherent nature. Since it is pure and originally so, this nature is inherent. Is not the environment (the dwelling place) of sentient beings everywhere the Pure Land of Ultimate Bliss? Furthermore, speaking from the perspective of sentient beings, it is the nature of the inherent nature. Since it is pure and originally so, moreover, the inherent Buddha Realm is originally so. Is it not that the Buddhas in the minds of sentient beings are constantly realizing the truth in every thought? Thirdly, speaking from the perspective of the measure of the nature, Amitabha is the measure of the inherent nature. Since it pervades the entire Dharma Realm, everywhere is the Land of Tranquil Light. Then sentient beings are the sentient beings in the minds of the Buddhas. Is it not that everywhere is the Pure Land of Ultimate Bliss? Furthermore, speaking from the perspective of sentient beings, it is the measure of the inherent nature, which also pervades the entire Dharma Realm, completely enveloping the Dharmakaya of all Buddhas. Is it not that the Buddhas in the minds of sentient beings are constantly realizing the truth? This is further clarified by considering the Buddhas of one's own mind and the Buddhas of others' minds. As Master Jingxi said, the Buddhas in the minds of others are still the same as one's own mind, let alone the Buddhas in one's own mind. How could it contradict the principle that one thought is three thousand? △ Next, explain the establishment of this school. First, the identity of sentient beings and Buddhas. Therefore, Amitabha is my mind, and my mind is Amitabha. Amitabha is my mind, explaining that the Buddhas in the minds of sentient beings are constantly realizing the truth. My mind is Amitabha, explaining that the sentient beings in the minds of the Buddhas are everywhere the Pure Land of Ultimate Bliss. △ Next, state its function. Function refers to the power and function of sentient beings' minds having ordinary minds that are Buddha minds, and one's own mind being the mind of others, as well as ordinary minds being the Buddha's body and Buddha's land, and one's own mind being the power and function of others' bodies and lands. Before a thought arises, it is already accomplished. As soon as a thought arises, it is immediately and completely accomplished. The interaction of feeling and response is due to this principle. Therefore, the merits of those who recite the Buddha's name are not wasted. The first two sentences use the inherent virtue to seize the cultivated virtue. It means that even without reciting the Buddha's name, but --------------------------------------------------------------------------------
Chinese
我性中早已具足。次二句。以修成性。谓全性起修之妙。无论久修。即才举一声佛号。即得往生。第三二句。明修性契合。成感应事。此中感应。与观经不同。彼明修观。境历十六。修涉观。行相似分真。此明至理微妙。即火车相现。一念改悔。十念成就者。即蒙接引。而得往生。以为感应道交。云道交者。如磁石吸针。有天性相关之道。不期然而法尔如然者也。四二句。明但凡深信念佛。发愿求生者。功无虚弃也。此文八句。有展转生起结归之势者三。一生起之势者。以有未举念时。早已成就之理。故有才举心念。即便圆成之修。以有上文修性一合之义。方有感应相交之道。以有感应不无之义。故有念佛人功不唐捐之效。二结归之势者。功不虚弃之效。为有感应相交之道。感应相交之道。为有举念圆成之修。举念圆成之修。为有未举念时。早已成就之理。 △次六门。明能生因果二。初三门约因论妙。次三门。约果论妙。初三门约因论妙又三。初一门明全理起事。次一门明事事无碍。次一门明三观圆融初中二。初标。 五法界为念门。 法界者。约性而言。为念者。约修而言。今合二者而言。故云法界为念。则全性而起修也。 △次释二。初述偈立宗。 法界圆融体。作我一念心。 现代汉语译本： ‘我性中早已具足’。接下来两句，‘以修成性’，是指全性起修的妙用。无论修行多久，即使才念一声佛号，就能往生。第三两句，说明修性契合，成就感应之事。此处的感应，与《观经》（《观无量寿经》的简称）不同。《观经》阐明修观，境界经历十六观，修行涉及观行、相似、分真。而这里阐明至理微妙，即使火车相现，一念改悔，十念成就者，也能蒙佛接引而得往生，以此作为感应道交。所谓‘道交’，就像磁石吸针，有天性相关之道，不期然而法尔如然。最后两句，说明只要凡夫深信佛，发愿求生，功德就不会白费。这八句经文，有展转生起结归之势三重。一生起之势，因为有未举念时，早已成就之理，所以才有才举心念，即便圆成之修。因为有上文修性一合之义，方有感应相交之道。因为有感应不无之义，所以才有念佛人功不唐捐之效。二结归之势，功不虚弃之效，是因为有感应相交之道。感应相交之道，是因为有举念圆成之修。举念圆成之修，是因为有未举念时，早已成就之理。 接下来是六门，阐明能生因果二者。前三门从‘因’的角度论述妙用，后三门从‘果’的角度论述妙用。前三门从‘因’的角度论述妙用又分为三部分。第一部分阐明全理起事，第二部分阐明事事无碍，第三部分阐明三观圆融。现在阐述前两部分，首先是标示。 ‘五法界为念门’。 ‘法界’，是从‘性’的角度来说；‘为念’，是从‘修’的角度来说。现在将二者合起来说，所以说‘法界为念’，就是全性而起修。 接下来是解释，首先是引用偈语来确立宗旨。 ‘法界圆融体，作我一念心。’