English
English version All these minds (referring to the thoughts of all sentient beings) are produced by the True Thusness (Tathata, the true nature of things) remaining unchanged while adapting to conditions. The entirety is the Dharmadhatu (the totality of all phenomena in the universe). ‘All these minds’ refers to the preceding thoughts. All of them take the unchanging principle of True Thusness as the basis for the activities of reciting the Buddha's name, whether in accordance with or against the flow of conditions. Therefore, all activities in accordance with or against the flow of conditions are the unchanging principle of True Thusness. △3. Proving that the complete theory aligns with phenomena. Therefore, Great Master Fa-chih (Fa-chih, an important patriarch of the Tiantai school) said: ‘The inconceivable essence of the Dharmadhatu, perfectly interpenetrating, acts as my one thought, and also the entire essence acts as sentient beings, acts as Buddhas, acts as dependent rewards, acts as proper rewards.’ The ‘Miao-tsung chao’ (Miao-tsung chao, an important work of the Tiantai school) explains Great Master Fa-chih's commentary, considering this sutra to take contemplation of the mind as its doctrine and the true nature as its essence, and ultimately reveals it with the perfect and sudden teaching: ‘Furthermore, it should be known that the inconceivable essence of the Dharmadhatu, perfectly interpenetrating, acts as my one thought, and also the entire essence acts as sentient beings, acts as Buddhas, acts as dependent rewards, acts as proper rewards, acts as roots, acts as dust. One thought, one dust, even one extremely small particle, none is not made by the entire Dharmadhatu. Since each and every dharma is made by the entire Dharmadhatu, therefore, taking up one dharma is the entire share of the perfectly interpenetrating Dharmadhatu. Since it is the entire Dharmadhatu, what thing does not possess all dharmas?’ This is the great principle of Great Master Fa-chih's profound understanding of the perfect vehicle (the highest teaching of the Tiantai school). If it were not for our ancestor, Great Master Youxi (Youxi, the reviver of the Tiantai school in the late Ming Dynasty), elucidating it with the principle of remaining unchanged while adapting to conditions, and adapting to conditions while remaining unchanged, then this principle of Great Master Fa-chih would not be easy to understand. This is the mind-doctrine transmitted from ancestor to ancestor, the subtle meaning of the Tiantai school. Those who read this treatise, please pay attention to this statement. Otherwise, you will fail to live up to the intentions of our ancestor and Great Master Fa-chih. △Next, explaining the five aspects of accomplishing this doctrine, first citing inferior situations to compare with superior situations. If that is the case, other thoughts are still like this, how much more so is the mind of reciting the Buddha's name? ‘If that is the case’ is a continuation of what was said above. If viewed from the perspective of nature (essence), then other thoughts are not inferior, and reciting the Buddha's name is not superior, equal and non-dual. Now, viewed from the perspective of phenomena (appearance), therefore, the inferiority of other thoughts is used to compare with the superiority of reciting the Buddha's name. Other thoughts are reverse cultivation, with afflictions of views and thoughts vast as the sea, yet they are still the Dharmadhatu. How much more so is reciting the Buddha's name in accordance with the flow, with prajna wisdom clear and bright, is it not the Dharmadhatu? △Next, indicating that it is immediately the principle (the present moment is the truth). --------------------------------------------------------------------------------
Chinese
是故行者念佛之时。此心便是圆融清净宝觉。 念佛之时。心是宝觉者。妙宗所谓以我具佛之心。观彼即心之佛。佛既即心。有何一念非圆融宝觉乎。此乃约性。法尔如斯。 △三出其功能。 以此妙心念彼阿弥。则彼三身。何身不念。求彼四土。何土不生。 此中功能。须约两意通之。其义方显。先约修成以彰其义。次约性具以显其功。先约修成以彰其义者。有次第圆融二义。次第义者。要以空观观佛应身。伏见思方生同居净土。空观破见思。方生方便净土。假观观佛报身。破尽尘沙。中观观佛法身。分破无明。方生实报净土。亦是下品寂光。中观观佛法身。破尽无明。方生究竟寂光净土。此约次第说也。若圆融者。三观一心中修。三身一心中念。三惑一心中破。四土一时而生。所谓举一即三。言三即一也。次约性具以显其功者。又有横竖二义。横则单约性具。如观一念心。具足十界。则本具六凡。是念佛应身。生同居净土。又本具二乘。是念佛应身。生方便净土。本具菩萨佛界。是念佛报法二身。生实报寂光二种净土。竖则约观性具十界。是念佛应身。生同居净土。观性量是念佛报身。生方便净土。观性体。是念佛法身。生实报寂光二种净土。如是则己他之三身四土。皆我性具。即性体 现代汉语译本：因此，修行者在念佛的时候，这个心就是圆融清净的宝觉（指觉悟的智慧）。 念佛的时候，心就是宝觉，妙宗（指天台宗）所说的是用我本具的佛心，观想那即是心的佛。佛既然就是心，那么哪一个念头不是圆融宝觉呢？这是从本性上来说，本来就是如此。 △三、阐述念佛的功能。 用这种妙心念彼阿弥陀佛（Amitabha，无量光），那么阿弥陀佛的三身（法身、报身、应身），哪一身没有念到？求生彼佛的四土（常寂光土、实报庄严土、方便有余土、凡圣同居土），哪一土不能往生？ 这里的功能，必须从两方面来理解，它的意义才能够显现。首先从修成方面来彰显它的意义，其次从本性具足方面来显现它的功用。先从修成方面来彰显它的意义，有次第和圆融两种意义。次第的意义是，要用空观观想佛的应身，降伏见惑和思惑，才能往生凡圣同居净土。用空观破除见惑和思惑，才能往生方便有余净土。用假观观想佛的报身，破除一切尘沙惑。用中观观想佛的法身，分破无明惑，才能往生实报庄严净土，也就是下品的常寂光土。用中观观想佛的法身，破尽无明惑，才能往生究竟的常寂光净土。这是从次第上来说的。如果是圆融的，那么空观、假观、中观在一心中修，应身、报身、法身在一心中念，见惑、思惑、尘沙惑、无明惑在一心中破，四土一时往生。这就是所谓的举一即三，说三即一。其次从本性具足方面来显现它的功用，又有横和竖两种意义。横向来说，只是从本性具足来说，比如观想一念心，具足十法界（地狱、饿鬼、畜生、阿修罗、人、天、声闻、缘觉、菩萨、佛），那么本具六凡法界，就是念佛的应身，往生凡圣同居净土。又本具二乘法界，就是念佛的应身，往生方便有余净土。本具菩萨和佛法界，就是念佛的报身和法身，往生实报庄严土和常寂光土这两种净土。纵向来说，就是观想本性具足的十法界，是念佛的应身，往生凡圣同居净土。观想本性的量，是念佛的报身，往生方便有余净土。观想本性的体，是念佛的法身，往生实报庄严土和常寂光土这两种净土。这样，自己和他方的三身四土，都是我本性具足的，就是本性的体。
English
English version: Therefore, when a practitioner is mindful of the Buddha, this mind is the perfectly integrated, pure, and precious awareness (referring to the wisdom of enlightenment). When mindful of the Buddha, the mind is precious awareness. The Wonderful School (referring to the Tiantai School) says that with my mind that inherently possesses Buddhahood, I contemplate the Buddha who is identical to the mind. Since the Buddha is identical to the mind, how can any thought not be perfectly integrated and precious awareness? This is speaking from the perspective of inherent nature; it is naturally so. △3. Explaining the function of mindfulness of the Buddha. Using this wonderful mind to be mindful of Amitabha (Amitabha, immeasurable light), then which of Amitabha's three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) is not being mindful of? Seeking rebirth in his four lands (Eternal Tranquility Land, Land of Actual Reward, Land of Expedient Abode, Land of Co-dwelling of Saints and Mortals), which land cannot be reborn in? The function here must be understood from two perspectives for its meaning to become clear. First, manifest its meaning from the perspective of cultivation and accomplishment; second, reveal its function from the perspective of inherent completeness. First, manifesting its meaning from the perspective of cultivation and accomplishment has two meanings: sequential and perfectly integrated. The sequential meaning is that one must use the contemplation of emptiness to contemplate the Buddha's Nirmanakaya, subdue the delusions of views and thoughts, and then be reborn in the Land of Co-dwelling of Saints and Mortals. Using the contemplation of emptiness to break through the delusions of views and thoughts, one can be reborn in the Land of Expedient Abode. Using the contemplation of provisional existence to contemplate the Buddha's Sambhogakaya, one can break through all delusions like dust and sand. Using the contemplation of the middle way to contemplate the Buddha's Dharmakaya, one can partially break through ignorance and then be reborn in the Land of Actual Reward, which is also the lower grade of the Eternal Tranquility Land. Using the contemplation of the middle way to contemplate the Buddha's Dharmakaya, one can completely break through ignorance and then be reborn in the ultimate Eternal Tranquility Land. This is speaking from the perspective of sequence. If it is perfectly integrated, then the contemplation of emptiness, provisional existence, and the middle way are cultivated in one mind; the Nirmanakaya, Sambhogakaya, and Dharmakaya are contemplated in one mind; the delusions of views, thoughts, dust and sand, and ignorance are broken through in one mind; and the four lands are attained simultaneously. This is what is meant by 'one implies three, and three implies one.' Second, revealing its function from the perspective of inherent completeness has two meanings: horizontal and vertical. Horizontally, it is only speaking from the perspective of inherent completeness. For example, contemplating one thought-moment, it fully possesses the ten realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, Buddhas). Then, inherently possessing the six realms of ordinary beings is being mindful of the Buddha's Nirmanakaya, and one is reborn in the Land of Co-dwelling of Saints and Mortals. Also, inherently possessing the two vehicles is being mindful of the Buddha's Nirmanakaya, and one is reborn in the Land of Expedient Abode. Inherently possessing the realms of bodhisattvas and Buddhas is being mindful of the Buddha's Sambhogakaya and Dharmakaya, and one is reborn in the Land of Actual Reward and the Eternal Tranquility Land. Vertically, it is contemplating the ten realms that are inherently complete in nature, which is being mindful of the Buddha's Nirmanakaya, and one is reborn in the Land of Co-dwelling of Saints and Mortals. Contemplating the measure of inherent nature is being mindful of the Buddha's Sambhogakaya, and one is reborn in the Land of Expedient Abode. Contemplating the substance of inherent nature is being mindful of the Buddha's Dharmakaya, and one is reborn in the Land of Actual Reward and the Eternal Tranquility Land. In this way, the three bodies and four lands of oneself and others are all inherently possessed by my nature, which is the substance of inherent nature. --------------------------------------------------------------------------------
Chinese
性量。无不具足。能以此妙心全性起修。则何身而不念。何土而不生乎。又复应知。非曰能以三观观之。方契三身。无有三观。迥然不是。虽然即是。不知成迷。圆人妙观。全在了达。故凡有观行。悉称无作。 △四约位释妨。 但随功行浅深。品位高下耳。 上文所说。全约理即。若不约后之五即。判其地位。则令学者有增上慢之失。故寄释学者之疑云。若三身四土。本来具足。则佛不必念。观不必修。故释之曰。理虽具足。柰惑有浅深。位有高下。岂得一向不尚修耶。 △五问答决疑。 问。余心是法界。何必念佛。答。余心是而逆。念佛是而顺。以顺翻逆。故须念佛。非法界有异也。 旧本脱此一科。今依别本补出 。 △次一门明事事无碍二。初标。 六境观相吞门。 境为所观。观为能观。二字法门。摄行门尽。如佛说观无量寿佛经。观之一字为能观观。无量寿佛为所观境。经明十六观。观观如此。至于楞严二十五门。圆觉二十五轮。莫非境之与观。是则外境观而别事他修。如烝砂作饭。纵经尘劫。止名热砂。终不是饭。 △次释二。初述偈立宗。 十六等诸境。事理两种观。彼此互相吞。如因陀罗网。 十六观者。初依报有 现代汉语译本 性量（自性的体性和功用）。没有不完全具备的。能够用这微妙的心，完全依自性而起修，那么什么身不忆念佛，什么净土不往生呢？又应当知道，不是说能够用三观（空观、假观、中观）来观照，才契合三身（法身、报身、应身）。没有三观，就完全不对。虽然本来就是，但不知晓就会成为迷惑。圆人的微妙观照，完全在于了达。所以凡是有观行，都称为无作（不假造作，任运自然）。 △四、约位释妨（从果位的角度解释疑惑）。 只是随着功行的深浅，品位有高低罢了。 上面所说的，完全是就理即（理上本具的佛性）而言。如果不根据后面的五即（理即、名字即、观行即、相似即、分证即、究竟即）来判别他的地位，就会使学习的人产生增上慢的过失。所以借此来解释学习者的疑问说，如果三身四土（常寂光土、实报庄严土、方便有余土、凡圣同居土）本来就具足，那么佛就不必忆念，观就不必修了。所以解释说，理虽然具足，但是惑有深浅，位有高下，怎么可以一概不注重修行呢？ △五、问答决疑。 问：我的心就是法界，何必念佛？答：我的心是‘是’而‘逆’，念佛是‘是’而‘顺’。用顺来翻转逆，所以需要念佛，并非法界有什么不同。 旧本脱漏了这一科，现在根据别的版本补上。 △其次，一门阐明事事无碍二，初标。 六境观相吞门。 境是所观的对象，观是能观的智慧。这两个字是法门，涵盖了所有的修行。如佛说《观无量寿佛经》，‘观’这个字是能观的智慧，‘无量寿佛’是所观的境界。经中阐明十六观。观观如此。至于《楞严经》的二十五门，《圆觉经》的二十五轮，没有不是境与观的。这样看来，如果外境观而别事他修，就像蒸沙子做饭，纵然经过无数劫，也只是叫做热沙，终究不是饭。 △其次，解释二，初述偈立宗。 十六等诸境，事理两种观，彼此互相吞，如因陀罗网（帝释天宫的宝网）。 十六观，首先依据依报（众生所居住的环境）有