English
English version 'Nature and Quantity' (the inherent substance and function of self-nature). Nothing is not fully possessed. If one can use this wonderful mind to fully cultivate based on self-nature, then what body would not remember the Buddha, and what Pure Land would one not be reborn in? Furthermore, it should be known that it is not that only by using the Three Contemplations (emptiness, provisional existence, and the middle way) to contemplate can one be in accord with the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). Without the Three Contemplations, it is completely wrong. Although it is inherently so, not knowing it leads to delusion. The wonderful contemplation of a perfect person lies entirely in understanding. Therefore, all contemplations are called 'non-doing' (effortless and natural). △4. Explaining Doubts Based on Position. It is only that the level of attainment varies with the depth of practice. What was said above is entirely based on 'Principle Identity' (Buddha-nature inherent in principle). If one does not judge its position based on the subsequent Five Identities (Principle Identity, Name Identity, Practice Identity, Similar Identity, Partial Realization Identity, Ultimate Identity), it will cause learners to have the fault of increased arrogance. Therefore, it is used to explain the learner's doubts, saying, 'If the Three Bodies and Four Lands (Eternal Stillness Light Land, Real Reward Adornment Land, Expedient Remaining Land, Common Dwelling Land of Saints and Ordinary Beings) are inherently complete, then there is no need to remember the Buddha, and there is no need to cultivate contemplation.' Therefore, it is explained that although the principle is complete, delusions have depth, and positions have levels. How can one not pay attention to cultivation at all? △5. Question and Answer to Resolve Doubts. Question: 'My mind is the Dharmadhatu (the realm of reality), why is it necessary to recite the Buddha's name?' Answer: 'My mind is 'is' but 'against', reciting the Buddha's name is 'is' but 'in accordance'. Using accordance to reverse against, therefore it is necessary to recite the Buddha's name, it is not that the Dharmadhatu is different.' The old version omitted this section, now it is supplemented according to another version. △Next, one section clarifies the unobstructedness of all phenomena, in two parts. First, the heading. The Gate of Mutual Absorption of the Six Objects of Contemplation. 'Object' is what is contemplated, 'Contemplation' is the wisdom that contemplates. These two words are the Dharma gate, encompassing all practices. As the Buddha said in the 'Contemplation Sutra of Immeasurable Life Buddha', the word 'Contemplation' is the wisdom that contemplates, and 'Immeasurable Life Buddha' is the object of contemplation. The sutra clarifies the Sixteen Contemplations. Contemplation after contemplation is like this. As for the Twenty-Five Gates of the 'Surangama Sutra' and the Twenty-Five Wheels of the 'Perfect Enlightenment Sutra', none are not object and contemplation. In this view, if one contemplates external objects but separately cultivates other things, it is like steaming sand to make rice. Even after countless kalpas, it is only called hot sand, and it is ultimately not rice. △Next, explanation in two parts. First, stating the verse to establish the principle. 'Sixteen Contemplations and other objects, two kinds of contemplation, principle and phenomena, mutually absorb each other, like Indra's net (the jeweled net in Indra's palace).' The Sixteen Contemplations, first based on the dependent environment (the environment in which sentient beings live) there is --------------------------------------------------------------------------------
Chinese
六。一日。二水。三地。四树。五池。六总。二正报有七。七华座。八像。九佛身。十观音。十一势至。十二普。十三杂。十四十五十六三辈往生。事理二观者。但观十六境为事。以三观观十六境为理。相吞之义。具在下文。 △次依宗释义二。初先明偈意。二释成此宗。初中二。初牒三句以立理本二。初出相吞之由。 论曰。境观相吞者。正由事事无碍也。 事事无碍者。杜顺和尚华严法界观云。法界者。一切众生。身心之本体也。法者轨则也。界有性分二义。若约事说界。即是分义。谓随事分别故也。若约理说界。即是性义。谓诸法性不能变易故也。以此性分互相交络。则成理事无碍法界。以理融事。一一融通。则成事事无碍法界也。一事法界。谓诸众生色心等法。一一差别。各有分齐。故名事法界。分齐者。限量也。二理法界。谓众生色心等法。虽有差别。而同一体。故名理法界。三理事无碍法界。谓理由事显。事揽理成。理事互融。故名理事无碍法界。四事事无碍法界。谓一切分齐事法。称性融通。一多相即。大小互融。重重无尽。故名事事无碍法界。今境观相吞。同彼第四。仍论性具稍异于彼。 △次出无碍之本。二初旁引。 事事所以无碍者。所谓有本者如是也。 六、一日（指太阳）。二水（指水）。三地（指土地）。四树（指树木）。五池（指池塘）。六总（指总相）。二正报有七（指两种正报共有七种）。七华座（指莲花宝座）。八像（指佛像）。九佛身（指佛的法身）。十观音（指观世音菩萨）。十一势至（指大势至菩萨）。十二普（指普贤菩萨）。十三杂（指其他菩萨）。十四十五十六三辈往生（指上品、中品、下品三种往生）。事理二观者（指从事相和理体两个方面进行观想）。但观十六境为事（指仅仅观想十六种境界是事观）。以三观观十六境为理（指用空观、假观、中观三种智慧来观想十六种境界是理观）。相吞之义（指相互融合的含义）。具在下文（详细内容在下文）。 △次依宗释义二（接下来根据宗义解释）。初先明偈意（首先阐明偈颂的含义）。二释成此宗（其次解释成就此宗）。初中二（第一部分分为两点）。初牒三句以立理本（首先引用三句经文来确立理论基础）。二初出相吞之由（其次说明相互融合的原因）。 论曰（论中说）。境观相吞者（境界和观想相互融合），正由事事无碍也（正是因为一切事物之间没有障碍）。 事事无碍者（所谓一切事物之间没有障碍），杜顺和尚华严法界观云（杜顺和尚的《华严法界观》中说）。法界者（法界），一切众生，身心之本体也（是一切众生身心的本体）。法者轨则也（法是轨则）。界有性分二义（界有体性和作用两种含义）。若约事说界（如果从事相上说界），即是分义（就是分别的含义），谓随事分别故也（因为随着事物而分别）。若约理说界（如果从理体上说界），即是性义（就是体性的含义），谓诸法性不能变易故也（因为诸法的体性不能改变）。以此性分互相交络（用这种体性和作用互相交织），则成理事无碍法界（就成就了理事无碍的法界）。以理融事（用理来融摄事），一一融通（一一融会贯通），则成事事无碍法界也（就成就了事事无碍的法界）。一事法界（一、事法界），谓诸众生色心等法（指众生的色身和心识等法），一一差别（一一差别），各有分齐（各有界限），故名事法界（所以叫做事法界）。分齐者（所谓界限），**也（就是**）。二理法界（二、理法界），谓众生色心等法（指众生的色身和心识等法），虽有差别（虽然有差别），而同一体（却同一体性），故名理法界（所以叫做理法界）。三理事无碍法界（三、理事无碍法界），谓理由事显（指理通过事来显现），事揽理成（事依靠理而成就），理事互融（理和事互相融合），故名理事无碍法界（所以叫做理事无碍法界）。四事事无碍法界（四、事事无碍法界），谓一切分齐事法（指一切有界限的事法），称性融通（符合体性而融通），一多相即（一和多相互即），大小互融（大和小互相融合），重重无尽（重重无尽），故名事事无碍法界（所以叫做事事无碍法界）。今境观相吞（现在所说的境界和观想相互融合），同彼第四（和其中的第四种相同）。仍论性具稍异于彼（但关于体性具足的说法稍有不同）。 △次出无碍之本（接下来阐述无碍的根本）。二初旁引（首先引用其他说法）。 事事所以无碍者（一切事物之所以没有障碍），所谓有本者如是也（是因为有根本的缘故）。
English
Six. One day (referring to the sun). Two waters (referring to water). Three lands (referring to earth). Four trees (referring to trees). Five ponds (referring to ponds). Six aggregates (referring to the totality). Two principal retributions have seven (referring to the two types of principal retributions having seven aspects in total). Seven lotus seats (referring to lotus thrones). Eight images (referring to Buddha images). Nine Buddha bodies (referring to the Dharmakaya of the Buddha). Ten Avalokiteśvara (referring to Avalokiteśvara Bodhisattva). Eleven Mahāsthāmaprāpta (referring to Mahāsthāmaprāpta Bodhisattva). Twelve Samantabhadra (referring to Samantabhadra Bodhisattva). Thirteen miscellaneous (referring to other Bodhisattvas). Fourteen, fifteen, and sixteen, the three grades of rebirth (referring to the upper, middle, and lower grades of rebirth). The two contemplations of phenomena and principle (referring to contemplating from the aspects of phenomena and principle). Merely contemplating the sixteen realms is the contemplation of phenomena. Contemplating the sixteen realms with the three contemplations is the contemplation of principle. The meaning of mutual absorption is detailed in the following text. △ Next, according to the doctrine, explain the meaning in two parts. First, clarify the meaning of the verses. Second, explain the establishment of this doctrine. The first part has two points. First, cite three sentences to establish the basis of principle. Second, first explain the reason for mutual absorption. The treatise says: 'The mutual absorption of realms and contemplation is precisely because of the unobstructedness of all phenomena.' The unobstructedness of all phenomena: The Venerable Dushun's 'Huayan Dharma Realm Contemplation' says: 'The Dharma Realm is the very substance of the body and mind of all sentient beings. Dharma is a rule. Realm has two meanings: nature and function. If we speak of realm in terms of phenomena, it is the meaning of division, because it distinguishes according to phenomena. If we speak of realm in terms of principle, it is the meaning of nature, because the nature of all dharmas cannot be changed. With this nature and function intertwined, the Dharma Realm of unobstructedness between principle and phenomena is formed. When principle merges with phenomena, and each merges and interpenetrates, the Dharma Realm of unobstructedness among all phenomena is formed. First, the Dharma Realm of phenomena refers to the dharmas of sentient beings' form and mind, which are distinct from each other and have their own boundaries, hence the name Dharma Realm of phenomena. Boundaries are **. Second, the Dharma Realm of principle refers to the dharmas of sentient beings' form and mind, which, although different, share the same essence, hence the name Dharma Realm of principle. Third, the Dharma Realm of unobstructedness between principle and phenomena refers to principle manifesting through phenomena, and phenomena being accomplished by principle. Principle and phenomena merge with each other, hence the name Dharma Realm of unobstructedness between principle and phenomena. Fourth, the Dharma Realm of unobstructedness among all phenomena refers to all phenomena with boundaries, interpenetrating in accordance with their nature. One and many are identical, large and small merge with each other, endlessly and repeatedly, hence the name Dharma Realm of unobstructedness among all phenomena.' The mutual absorption of realms and contemplation now is the same as the fourth one. However, the discussion of inherent nature is slightly different from that. △ Next, explain the root of unobstructedness. Two parts: First, a side reference. The reason why all phenomena are unobstructed is because they have a root. --------------------------------------------------------------------------------
Chinese
有本如是。文出孟子。彼云原泉混混。不舍昼夜。盈科而后进。放乎四海。有本者如是。今借泉源为水之本。以喻事事无碍。本于法界圆融。 △次正释。 盖由法界圆融不思议体。作我一念之心。亦复举体作生作佛。作依作正。既皆全体而作。有何一法不即法界。故曰一尘法界不小。刹海法界不大。多亦法界。少亦法界。 法界圆融不思议体者。性具即性体性量真如不变之体也。作我一念之心等者。随缘之用也。举体者。全真如不变之体。以造随缘种种之用也。既皆全体而作。即有本者如是也。有何一法不即法界。正明相吞之相也。云何相吞。秪由一尘法界不小。刹海法界不大。多亦法界。少亦法界也。下以因陀罗网释出。其义逾明。 △次释诸句正明相吞三。初释一二句境观有本。 是以西方十六诸境。吾心事理二观。一一无非法界全体。 十六境观。从末而言。无非法界。自本而说。本非末不彰。末非本不妙。本末相依。方成妙观。 △次释第四句。譬喻圆融。 如帝释宫中。因陀罗网。虽彼此各是一珠而影入众珠。虽影入众珠。而东西照用有别。 如帝释宫下。先举譬本。虽彼此下。次出譬相。各是一珠。喻十六诸境事理二观。影入众珠。喻真如 法界境观相吞。虽彼此各是一珠。而影入众珠喻所具三千之法。在一性中。而派之常合。虽影入众珠。而东西照用有别。喻百界之理。在一念中而会之弥分。 △三释第三句。事理互吞。 境观亦然。以境为事。则观为理。理能包事。是为以观吞境。以观为事。则境为理。理能包事。是为以境吞观。若观若境。或一为事。余为理。或一为理。余为事。彼此互各相吞。故如因陀罗网。 初以境为事。观为理。次以观为事。境为理者。此约具造二说。方尽其旨。一约具说者。如一念中具足三千。则一念无差者为理。三千差别者为事。次约造说者。如一念乃根尘相对。方能现起。乃属于事。三千性具。乃属于理。又此三千彼彼互具。以能具者为理。所具者为事。余法亦然。又以性具为事。以即性体性量为理。三不相杂。故各各皆为理事。是则理则俱理。事则俱事。今事理各分而互说者。乃约当情以分主宾故也。如以境为事则为宾。以观为理则为主。主能摄宾。宾来归主。故理能包事是为以观吞境。余法亦然。是则境之与观。一一可以互为宾主。一为事。余为理亦如是说。乃彼此互各相吞。法喻相齐义也。 △次释成此宗二。初正明。 若然者。当我作观时。则西方依正。已在我观之内。我今 现代汉语译本 法界（Dharmadhatu，一切法的总称）的境和观相互吞没。虽然彼此各自都是一颗宝珠，而影子映入众珠的比喻，象征着所具备的三千法，存在于一个自性之中，并且分支的常合。虽然影子映入众珠，但东西照用有所区别，比喻百界的道理，在一个念头中会合而又更加分明。 △三释第三句。事理互吞。 境和观也是这样。以境为事，那么观就是理。理能够包含事，这就是以观吞境。以观为事，那么境就是理。理能够包含事，这就是以境吞观。无论是观还是境，或者一个为事，另一个为理，或者一个为理，另一个为事，彼此互相吞没，所以就像因陀罗网（Indra's net，帝释天之网，比喻宇宙万物相互关联）。 最初以境为事，观为理；其次以观为事，境为理。这是从具造二说的角度，才能穷尽其旨。一是从具说的角度，如一念中具足三千，那么一念无差别就是理，三千差别就是事。其次从造说的角度，如一念乃根尘相对，才能显现出来，这属于事。三千性具，属于理。又这三千彼此互具，以能具者为理，所具者为事，其他法也是这样。又以性具为事，以即性体性量为理。三者不相混杂，所以各自都是理事。这样，理则全部是理，事则全部是事。现在事理各自分开而互相说明，是从当下的情境来区分主宾的缘故。如以境为事，那么境就是宾；以观为理，那么观就是主。主能够摄取宾，宾来归向主，所以理能够包含事，这就是以观吞境。其他法也是这样。这样，境和观，一一可以互为宾主，一个为事，另一个为理，也可以这样说，乃是彼此互相吞没，法和比喻相互一致的含义。 △次释成此宗二。初正明。 如果这样，那么当我作观的时候，那么西方依正（Sukhāvatī，西方极乐世界及其庄严），已经在我的观之内。我今