English
English version He was from Sanqu Gumie (a place name, Quzhou, Zhejiang). He became a monk at Tiantai, residing at the Zhizhe Youxi Dojo for over forty years, propagating and promoting the Tiantai teachings and contemplations. His writings include 'Prolegomena to the Commentary on the Śūraṅgama Sūtra,' 'Preliminary Sprouts of the Commentary on Perfect Penetration,' 'Commentary on Perfect Penetration,' and 'Samādhi of the Ocean Seal,' collectively known as the 'Four Books of the Śūraṅgama.' He also authored 'Commentary on the Vimalakīrti Sūtra on No-Self,' 'Notes on the Perfect Middle Way of Amitābha,' 'Collected Annotations on Yongjia,' 'Treatise on the Fusion of Mind with Prajñā,' 'Treatise on the Nature of Good and Evil,' and 'Collected Writings of Youxi,' among others. The present 'Treatise on Non-Origination' is also one of his works. His life's practices and deeds are detailed in the 'Stele of Gaoming Temple' and 'Chronicle of Personal Teachings' written by Grand Historian Han Qiuzhong, which will not be elaborated upon here. △ Explaining the Text in Three Ways. The Master had already made distinctions when explaining this treatise. Now, we follow the original classification without adding anything. The major divisions are two: first, Taking Refuge and Stating Intent; second, Establishing the Treatise Based on Meaning. The first, Taking Refuge and Stating Intent, is further divided into three: first, Paying Homage to the Three Jewels, which is further divided into three: first, the Buddha Jewels of the Two Lands. I bow my head to the All-Powerful One with Perfect Wisdom, the Great Teacher of Immeasurable Life and Enlightenment. When Bodhisattvas compose treatises and propagate scriptures, they must first take refuge in the Three Jewels for two reasons: first, to indicate that their lineage has a basis and is not arbitrary fabrication; second, to earnestly request the Three Jewels' hidden blessings to avoid errors. Our Patriarch did the same. 'Paying Homage' is the meaning of taking refuge. Generally, what people value most is life, and what life respects most is the head. Now, using the most honorable head to prostrate at the feet of the Three Jewels expresses that my life has no other refuge but solely belongs to the supreme Three Jewels. 'All-Powerful One,' etc., refers to the teaching master of this land, Śākyamuni (释迦牟尼) in Sanskrit, meaning 'Capable of Benevolence and Tranquility.' 'Capable of Benevolence' manifests his function; 'Tranquility' reveals his essence. Now, it is abbreviated as 'All-Powerful One' because the wisdom of tranquility lies in silence, and now preserving wisdom lies in speaking, hence it is called 'All-Powerful One.' 'All-Powerful One' is a specific title; the general titles are ten, the tenth name being 'Buddha.' 'Buddha' means enlightenment, also wisdom. The Tiantai school explains this with six kinds of identity, namely the Six Identities of Buddha. The 'Perfect Wisdom' mentioned now is ultimate enlightenment. However, it is no different from the inherent nature of sentient beings. Therefore, the 'Commentary on the Contemplation Sūtra' clarifies the Buddha of Principle, saying: 'This is perfect wisdom, perfectly enlightened to all dharmas, pervading everywhere, with nothing not understood.' Dharma Master Zhiyi said --------------------------------------------------------------------------------
Chinese
。此是者。指大经众生即佛等。皆是本性圆觉。非三般若融即微妙。智不名圆。知一切法。一一含受一切诸法。全法是智。全智是法。待对斯绝。名圆觉诸法(云云)。然则众生虽具。无了因力。全以三智。而为三惑。惟佛与佛。乃能究尽诸法实相。边际智满。种觉果圆。是故称佛为圆满智。无量寿觉。即西土教主阿弥陀佛。此中已翻为觉。故上以智代。大导师者。法华疏具列四种。谓通途慈悲。结缘。权实二智。若从疏洎亲。今是二智。亦具上二种。能仁则折以权道。从娑婆此岸将导之。无量寿则摄以实道。从极乐彼岸接引之。又能仁示以即实而权。无量寿示以即权而实。故二世尊。皆得称圆满智大导师。互存无在也。 △次两土法宝。 所说安养大乘经 了义了义至圆顿 佛之度生。示以形声二益。形则现身现通。声则以说以默。上所皈命佛。以形益也。今所归命法。以声益也。或问说为声益可尔。默既无言。何为声益。答曰。默为无声。乃说之待。令人得益。故亦声益。所说安养大乘经。且就娑婆教法。说极乐世界事者为言。义实含乎安养依正二报所宣之法。了义等者。赞佛所说净土法门。乃即权而实。即实而权。其中义理。无不了了也。圆顿者。圆则圆满具足。顿则即心即佛。至圆顿者。 现代汉语译本： ‘此是者’，指的是《大方广圆觉修多罗了义经》中的众生即是佛等等，都是本性圆觉，并非三般若（三种智慧：实相般若、观照般若、文字般若）融合的微妙智慧，不能称之为‘圆’。了知一切法，一一包含承受一切诸法，全法是智，全智是法，对待的观念完全断绝，名为圆觉诸法（此处省略）。既然如此，那么众生虽然具备（圆觉），却没有了因之力，完全将三智转为三种迷惑。只有佛与佛，才能彻底穷尽诸法的真实相状，边际智圆满，种觉果圆成。因此称佛为圆满智。无量寿觉，就是西方极乐世界的教主阿弥陀佛。这里已经翻译为‘觉’，所以上面用‘智’代替。‘大导师’，在《法华经》的疏解中详细列举了四种，即通途慈悲、结缘、权实二智。如果从疏解到亲证，现在指的是权实二智，也具备了上面的两种（通途慈悲、结缘）。释迦牟尼佛用权巧方便的教导，从娑婆世界的此岸引导众生；无量寿佛用真实的教导，从极乐世界的彼岸接引众生。而且释迦牟尼佛显示的是即实而权，无量寿佛显示的是即权而实。所以两位世尊，都可以称为圆满智大导师，互相存在而无所不在。 △接下来是两土的法宝。 ‘所说安养大乘经，了义了义至圆顿’ 佛陀度化众生，用形和声两种方式使众生受益。形，指的是现身和现神通；声，指的是用言语和沉默。上面所皈依的佛，是用形来使众生受益。现在所皈依的法，是用声来使众生受益。有人问，说为声益还可以理解，沉默既然没有言语，为什么也是声益？回答说，沉默是无声，是‘说’的衬托，使人从中得到益处，所以也是声益。‘所说安养大乘经’，姑且就娑婆世界的教法来说，是讲述极乐世界的事情。义理实际上包含了安养世界的依报和正报所宣说的法。‘了义’等等，是赞叹佛所说的净土法门，是即权而实，即实而权，其中的义理，没有不透彻明了的。‘圆顿’，圆指的是圆满具足，顿指的是即心即佛，‘至圆顿’指的是达到了圆满顿悟的境界。
English
English version: 'This is that' refers to the beings in the Larger Sutra, namely the Buddhas, etc., all of whom are inherently perfectly enlightened. It is not the subtle wisdom of the fusion of the Three Prajnas (three kinds of wisdom: Real Mark Prajna, Contemplation Prajna, and Textual Prajna), which cannot be called 'perfect'. Knowing all dharmas, each and every one contains and receives all dharmas. The whole dharma is wisdom, and the whole wisdom is dharma. The concept of duality is completely severed, and this is called the perfectly enlightened dharmas (omitted here). Since this is the case, although beings possess (perfect enlightenment), they do not have the power of the causal force. They completely transform the Three Wisdoms into the Three Delusions. Only Buddhas and Buddhas can thoroughly exhaust the true appearance of all dharmas, the wisdom of the boundary is complete, and the seed of enlightenment bears fruit. Therefore, the Buddha is called Perfect Wisdom. Immeasurable Life Buddha (Amitabha) is the teaching master of the Western Pure Land. Here it has already been translated as 'Enlightenment', so 'Wisdom' is used above instead. 'Great Guide', in the commentary on the Lotus Sutra, lists four types in detail, namely common compassion, establishing connections, and the two wisdoms of expedient and real. If from commentary to personal realization, it now refers to the two wisdoms of expedient and real, and also possesses the above two types (common compassion, establishing connections). Shakyamuni Buddha guides beings from this shore of the Saha world with expedient teachings; Amitabha Buddha receives beings from the other shore of the Pure Land with real teachings. Moreover, Shakyamuni Buddha shows that it is real through expedient, and Amitabha Buddha shows that it is expedient through real. Therefore, both World Honored Ones can be called the Great Guide of Perfect Wisdom, existing mutually and omnipresent. △ Next are the Dharma treasures of the two lands. 'The Sutra of Immeasurable Life spoken of, the definitive meaning, the definitive meaning, reaching perfect and sudden' The Buddha saves beings by benefiting them through form and sound. Form refers to manifesting the body and manifesting supernatural powers; sound refers to using speech and silence. The Buddha to whom we take refuge above benefits beings through form. The Dharma to which we now take refuge benefits beings through sound. Someone asks, it is understandable that speech is a benefit of sound, but since silence has no words, why is it also a benefit of sound? The answer is that silence is the absence of sound, which is a foil to 'speech', allowing people to benefit from it, so it is also a benefit of sound. 'The Sutra of Immeasurable Life spoken of' is, for the time being, based on the teachings of the Saha world, speaking of the affairs of the Pure Land. The meaning actually contains the Dharma proclaimed by the adornments and rewards of the Pure Land. 'Definitive meaning' etc. praises the Pure Land Dharma door spoken by the Buddha, which is real through expedient, and expedient through real. There is no principle in it that is not thoroughly understood. 'Perfect and sudden', perfect refers to complete and perfect, sudden refers to the mind is Buddha, 'reaching perfect and sudden' refers to reaching the state of perfect and sudden enlightenment. --------------------------------------------------------------------------------
Chinese
谓圆顿之至也。应云圆顿中之圆顿。了义圆顿。皆重言之者。如华严法华。皆了义圆顿之教。而此二经。皆赞净土往生法门。岂非了义中之了义。圆顿中之圆顿乎。如十念七日。专持名号。若得往生。便阶不退。何有了义圆顿更过于此。慈云大师所谓了义中之了义。大乘中之大乘。是也。 △三两土僧宝二。初菩萨僧。 妙德普贤观自在 势至清净大海众 妙德等诸大菩萨名号。已翻梵为华。若翻华为梵。则妙德。梵语文殊。普贤。梵语秘输颰陀。观自在。梵语婆娄吉低输。势至。梵语摩诃那钵。妙德普贤。则为能仁左右辅弼扬化弟子。观音势至。则为无量寿左右辅弼弟子。或在华严。或在法华。或在方等。如来宣说。清净平等觉经。无量寿经。观无量寿经。小弥陀经。鼓音王等经时。莫不砧椎相扣。主伴击扬。以成净佛国土之机。以摄往生清净之众。在此菩萨既尔。在彼大士亦然。譬如一主二臣。动静必俱。至于清净海众。皆法门之先达。华池之胜友。凡是西方僧宝。一一顶礼皈依。 △次声闻僧(问曰此等诸师亦大菩萨云何以声闻称之答曰传持佛法现声闻相故以佛道声令一切闻故)。 马鸣龙树及天亲 此土庐山莲社祖 天台智者并法智 古往今来弘法师 马鸣菩萨。 现代汉语译本： 这可以说是圆顿教法的极致了。应该说是圆顿中的圆顿，了义中的圆顿。总是这样重复强调，比如《华严经》和《法华经》，都是了义圆顿的教法。而这两部经，都赞叹净土往生法门，难道不是了义中的了义，圆顿中的圆顿吗？比如十念（指临终十念）和七日（指七日精进念佛），专心持念佛的名号，如果能够往生，就能进入不退转的境界。还有什么了义圆顿能超过这个呢？慈云大师所说的‘了义中的了义，大乘中的大乘’，就是这个意思。 △三、礼敬两土僧宝，分为两部分：一是菩萨僧。 妙德（梵文：Manjushri，文殊）普贤（梵文：Samantabhadra）观自在（梵文：Avalokiteśvara，观音） 势至（梵文：Mahāsthāmaprāpta）清净大海众 妙德等各位大菩萨的名号，已经从梵文翻译成华文。如果从华文翻译成梵文，那么‘妙德’的梵文是Manjushri（文殊），‘普贤’的梵文是Samantabhadra（秘输颰陀），‘观自在’的梵文是Avalokiteśvara（婆娄吉低输），‘势至’的梵文是Mahāsthāmaprāpta（摩诃那钵）。妙德菩萨和普贤菩萨，是释迦牟尼佛的左右辅弼，弘扬教化的弟子。观音菩萨和势至菩萨，是阿弥陀佛的左右辅弼弟子。或者在《华严经》，或者在《法华经》，或者在方等经中，如来佛宣说《清净平等觉经》、《无量寿经》、《观无量寿经》、《小弥陀经》、《鼓音王经》等经典时，无不相互配合，互相唱和，以成就清净佛国土的机缘，以摄受往生清净的众生。这些菩萨在这里是这样，在其他地方也是这样。譬如一个君主和两个臣子，行动和静止必然在一起。至于清净海众，都是精通佛法的先达，莲池中的殊胜道友。凡是西方的僧宝，我们都一一顶礼皈依。 △其次是声闻僧（有人问：这些大师也是大菩萨，为什么用声闻来称呼他们呢？回答说：因为他们传持佛法，示现声闻的形象，用佛道的音声让一切众生听闻）。 马鸣（梵文：Aśvaghoṣa）龙树（梵文：Nāgārjuna）及天亲（梵文：Vasubandhu） 此土庐山莲社祖 天台智者（智顗）并法智（法照） 古往今来弘法师 马鸣菩萨。