English
English version The realm (境, *jing*) of Dharma-dhātu (法界, *fǎjiè*, the totality of all dharmas) and contemplation (观, *guān*) mutually engulf each other. Although each is individually a jewel, the metaphor of reflections in numerous jewels embodies the three thousand dharmas contained within a single nature, with branches constantly converging. While reflections appear in numerous jewels, their distinct functions of illuminating east and west symbolize the principle of the hundred realms, converging and diverging within a single thought. △ Explanation of the third sentence: the mutual engulfment of phenomena (事, *shì*) and principle (理, *lǐ*). The same applies to realm and contemplation. If the realm is taken as phenomena, then contemplation is principle. Principle can encompass phenomena; hence, contemplation engulfs the realm. If contemplation is taken as phenomena, then the realm is principle. Principle can encompass phenomena; hence, the realm engulfs contemplation. Whether it is contemplation or realm, one can be phenomena while the other is principle, or vice versa. They mutually engulf each other, like Indra's net (因陀罗网, *Yīnduóluówǎng*, a metaphor for the interconnectedness of all things in the universe). Initially, the realm is taken as phenomena and contemplation as principle; then, contemplation is taken as phenomena and the realm as principle. This is from the perspective of the two aspects of inherent (具, *jù*) and created (造, *zào*), to fully exhaust its meaning. First, from the perspective of inherent, such as a single thought containing three thousand, then the undifferentiated aspect of that thought is principle, and the differentiated aspect of the three thousand is phenomena. Second, from the perspective of created, such as a single thought arising from the interaction of root and object, which belongs to phenomena. The inherent nature of the three thousand belongs to principle. Furthermore, these three thousand mutually contain each other, with the container being principle and the contained being phenomena. The same applies to other dharmas. Also, the inherent nature is taken as phenomena, and the nature of the essence and the nature of the measure are taken as principle. The three are not mixed, so each is both phenomena and principle. Thus, principle is entirely principle, and phenomena is entirely phenomena. Now, phenomena and principle are separated and explained mutually, because of distinguishing subject and object based on the present situation. For example, if the realm is taken as phenomena, then it is the object; if contemplation is taken as principle, then it is the subject. The subject can encompass the object, and the object returns to the subject; hence, principle can encompass phenomena, and contemplation engulfs the realm. The same applies to other dharmas. Thus, the realm and contemplation can each be subject and object, one being phenomena and the other being principle, and so on. This is the meaning of mutual engulfment, where the dharma and the metaphor are consistent. △ Next, explaining the establishment of this doctrine in two parts. First, direct clarification. If this is so, then when I contemplate, the Western Pure Land (Sukhāvatī, 西方依正, *Xīfāng Yīzhèng*, the Western Paradise and its adornments) is already within my contemplation. I now -------------------------------------------------------------------------------- 身心。已在依正之中。
Chinese
西方依正。在我观内。此以观吞境也。我今身心。在依正中。以境吞观也。此正显一切事法称性融通一多相即。大小互容。重重无尽。既有是性。必有是相。既有是因。必有是果。依正已在我观之内。如今已见。不待将来方见。身心已在依正之中。于今已生。不待将来方生。唯心净土。本性弥陀之旨。谈至此可谓妙绝古今矣。 △次引证。 了此而求生安养。可谓雁过长空。影沉寒水。雁绝遗踪之意。水无流影之心。 了此者。言圆人用圆解。以修圆行也。境观大率相同。唯了与不了有异。惟圆人能了此事事无碍之理。一一莫不称性而修。绝待而照。雁过长空。用天衣怀禅师语。师虽禅宗大老。居常密修净土。一日室中问学者云。若言舍秽取净。厌此欣彼。则是取舍之情。众生妄想。若言无净土。则违佛语。修净土者当如何修。众无语。复自答云。生则决定生。去则实不去。又云。譬如雁过长空。影沉寒水。雁绝遗踪之意。水无留影之心。今先释彼义后会本文。雁过长空。影沉寒水者。喻生则决定生。雁绝遗踪之意。水无留影之心者。喻去则实不去也。盖十方是当人一个清净法身。有何去来之相。故去则实不去。然约妙报而言。生因未尽者。不妨舍此生彼。成办大事 现代汉语译本 身心，已经在依报（Eko）和正报（Shoho）之中。 西方的依报和正报，都在我的观想之内。这是用观想吞没境界。我现在这个身心，在依报和正报之中，这是用境界吞没观想。这正是显明一切事法都称合自性，融通无碍，一多相即，大小互相容纳，重重无尽。既然有这样的自性，必定有这样的相状；既然有这样的因，必定有这样的果。依报和正报已经在我的观想之内，如今已经见到，不必等待将来才见到。身心已经在依报和正报之中，于今已经产生，不必等待将来才产生。唯心净土，本性弥陀（Amitabha）的宗旨，谈到这里可以说是美妙绝伦，超越古今了。 △下面是引证。 了解了这个道理再去求生安养（An'yo），可以说是雁过长空，影子沉入寒水，雁没有留下痕迹的意思，水也没有留下影子的心。 了解了这个道理的人，是说圆教的人用圆满的理解，来修圆满的行持。境界和观想大致相同，只是了解与不了解有所不同。只有圆教的人才能了解这事事无碍的道理，一一都称合自性而修，绝待而照。雁过长空，用的是天衣怀禅师的话。怀禅师虽然是禅宗的大德，平时常常秘密地修持净土。有一天在房间里问学生说：‘如果说舍弃污秽而取清净，厌恶这个而欣求那个，那就是取舍之情，众生的妄想。如果说没有净土，那就违背了佛的话。修净土的人应当如何修呢？’众人都无话可说。怀禅师自己回答说：‘生则决定生，去则实不去。’又说：‘譬如雁过长空，影子沉入寒水，雁没有留下痕迹的意思，水也没有留下影子的心。’现在先解释他的意思，然后会合本文。雁过长空，影子沉入寒水，比喻生则决定生。雁没有留下痕迹的意思，水也没有留下影子的心，比喻去则实不去。因为十方是当人一个清净法身，哪里有去来的相状呢？所以去则实不去。然而从妙报来说，生因没有穷尽的人，不妨舍弃这里而生到那里，成就大事。
English
English version Body and mind are already within the Eko (dependent environment) and Shoho (karmic reward). The Western Eko and Shoho are within my contemplation. This is using contemplation to engulf the realm. My present body and mind are within the Eko and Shoho; this is using the realm to engulf contemplation. This precisely reveals that all phenomena accord with inherent nature, interpenetrate without obstruction, are both one and many, mutually contain large and small, endlessly layered. Since there is such a nature, there must be such a form; since there is such a cause, there must be such an effect. The Eko and Shoho are already within my contemplation; now they are already seen, not waiting for the future to be seen. Body and mind are already within the Eko and Shoho; now they are already produced, not waiting for the future to be produced. The principle of 'Mind-Only Pure Land, Amitabha (Amitabha) is inherent nature' can be said to be exquisitely surpassing ancient and modern times when discussed to this point. △ Next is citation. To seek rebirth in An'yo (Peaceful Nurturing Land) after understanding this can be said to be like a goose flying across the long sky, its shadow sinking into the cold water, the goose having no intention of leaving traces, and the water having no mind to retain the shadow. The one who understands this refers to a person of the perfect teaching using perfect understanding to cultivate perfect practice. Realm and contemplation are largely the same, only differing in understanding and not understanding. Only a person of the perfect teaching can understand this principle of unobstructedness in all things, each and every one according with inherent nature in cultivation, illuminating in absolute independence. 'A goose flying across the long sky' uses the words of Zen Master Tianyi Huai. Although Zen Master Huai was a great master of the Zen school, he usually secretly cultivated Pure Land practice. One day, he asked his students in his room: 'If you say to abandon the impure and take the pure, to dislike this and rejoice in that, then that is the emotion of taking and abandoning, the delusion of sentient beings. If you say there is no Pure Land, then you are contradicting the Buddha's words. How should one who cultivates Pure Land practice?' The students were all speechless. Zen Master Huai answered himself: 'Birth is definitely birth, but going is actually not going.' He also said: 'It is like a goose flying across the long sky, its shadow sinking into the cold water, the goose having no intention of leaving traces, and the water having no mind to retain the shadow.' Now, first explain his meaning, and then combine it with the text. 'A goose flying across the long sky, its shadow sinking into the cold water' is a metaphor for 'birth is definitely birth.' 'The goose having no intention of leaving traces, and the water having no mind to retain the shadow' is a metaphor for 'going is actually not going.' Because the ten directions are the person's own pure Dharma body, where is there any appearance of going and coming? Therefore, 'going is actually not going.' However, speaking from the perspective of wondrous reward, those whose causes for birth have not been exhausted may as well abandon this and be born there, accomplishing great matters. --------------------------------------------------------------------------------
Chinese
。故生则决定生。然即法身而为妙报。不妨无生而生。即妙报而是法身。不妨生而无生。此则终日取舍而无取舍。存焉亡焉。不可得而名焉。后会本文者。境观各各受吞。即生则决定生也。各各相吞。即去则实不去也。生而无生。生化两冥。生无生论。义归乎此。 △次一门明三观圆融二。初标。 七三观法尔门。 法尔者。法性自尔。天然自然。不假勉强也。荆溪大师云。三谛者。天然之性德也。以此三观全三谛起。谛观名别体复同故也。前第五法界为念。但明全性起修。第六境观相吞。兼言境观。于观虽分事理。不知理是何观。今则明指一心三观。以为理观。从疏洎亲。无相混滥。 △次释二。初述偈立宗。 能观为三观。所观即三谛。全性以起修。故称为法尔。 只此三因。义称三法。所谓空性了因。假性缘因。中性正因。如是三法。约所观即为三谛。约能观即为三观。原是一体。不分而分。 △次依宗释义二。初通明谛观。二释成此宗。初中二。初牒前谛观。 论曰。三谛者。真俗中也。三观者。空假中也。 天台所立。三谛三观。杂出仁王璎珞。大论圆觉楞严。或名义并明。或义显名隐。皆佛祖之心宗。含生之妙性。后代弘宗者。或晦名而独阐其 现代汉语译本：因此，说生就决定会生。然而，即便是法身（Dharmakaya，佛的法性之身）也能成为妙报（Sambhogakaya，佛的报身），不妨碍无生而生。即便是妙报也是法身，不妨碍生而无生。这就是终日取舍却无取舍，存在与消亡，不可言说。后面领会本文的人，境和观各自互相吞没，即生就决定会生。各自互相融合，即离去却实际上没有离去。生而无生，生和化两者冥合，生无生论，意义归于此。 △下面一门阐明三观圆融，分为两部分。首先是标示。 七、三观法尔门。 法尔，指的是法性（Dharmata，事物本来的性质）自然如此，天然自然，不依靠勉强。荆溪大师说：‘三谛（Tri-satya，三种真理）是天然的性德。’用这三观完全从三谛生起，谛和观名称不同而本体相同。 前面第五法界为念，只是阐明全性起修。第六境观相吞，兼顾了境和观，对于观虽然区分了事和理，却不知道理是什么观。现在则明确指出一心三观，作为理观，从疏远到亲近，没有互相混淆。 △下面解释，分为两部分。首先是陈述偈颂，确立宗旨。 能观是三观，所观即三谛，全性以起修，故称为法尔。 仅仅这三因，义理上称为三法。所谓空性了因，假性缘因，中性正因。像这样的三法，从所观的角度来说就是三谛，从能观的角度来说就是三观。原本就是一个整体，不分而分。 △下面依据宗旨解释意义，分为两部分。首先是普遍阐明谛和观，其次是解释成就这个宗旨。首先普遍阐明谛和观，分为两部分。首先是引用前面的谛和观。 论中说：三谛，是真、俗、中。三观，是空、假、中。 天台宗所立的三谛三观，杂出于《仁王经》、《璎珞经》、《大智度论》、《圆觉经》、《楞严经》。或者名义并明，或者义理显明而名称隐晦，都是佛祖的心宗，包含众生的妙性。后代弘扬宗派的人，或者隐晦名称而独自阐发其义理。