English
English version △ Clarification on the Sequence. When the karmic reward of a person who recites the Buddha's name matures, and they are about to relinquish the present skandha (physical body) and proceed to the next skandha (future physical body), the lotus flower of the Pure Land suddenly appears before them. This is entirely a manifestation of the mind, without any real coming, going, or distinctions. The first two lines clarify the accomplishment of pure karma. The next two lines clarify rebirth according to karma. The following two lines clarify the 'seal broken, text formed' (an analogy for the old body breaking down and the new Pure Land appearing). The last three lines use the principle of 'mind-only' to eliminate illusory appearances. Since it says 'about to relinquish the present skandha and proceed to the next skandha,' it is clear that the five skandhas have not yet been broken. The lotus flower appearing before them is because, although the firm delusion of the form skandha has not been broken, the illusory form of this body is about to depart, so the eyes are not deluded by form, and the ears are not confined by sound. The distant Pure Land, hundreds of thousands of millions of Buddha-lands away, suddenly appears before them. These are all manifestations of the mind; how can there be any real coming, going, or distinctions to be found? △ Three, Citing Evidence, Two Sections. First, the Śūraṅgama Sūtra. Therefore, the Śūraṅgama Sūtra (Śūraṅgama Sūtra) says: 'At the time of death, before relinquishing warmth and touch, all the good and evil deeds of a lifetime appear simultaneously. Pure thought ascends and is certainly reborn in the heavens. If, within that ascending thought, there is both merit and wisdom, along with pure vows, the mind naturally opens, and one sees the Buddhas of the ten directions and all the Pure Lands, and is reborn according to one's vows.' A person's rebirth is formed by the combination of consciousness, breath, and warmth. The sutra says 'before relinquishing warmth and touch,' which is precisely the time when one is about to die but has not yet died, the moment when the form skandha is about to be relinquished but has not yet been relinquished. All the good and evil deeds done in a lifetime appear at once. Evil leads to falling due to pure emotion, while good leads to ascending due to pure thought. Mixed cultivation of good and evil results in a combination of emotional sinking and thoughtful rising, as the sutra describes very clearly. 'If, within that ascending thought, there is both merit and wisdom,' merit assists cultivation, and wisdom is the recitation of the Buddha's name, both acting as pure karma. 'Along with pure vows' means adding the aspiration to be reborn in the Pure Land, naturally opening the mind, seeing the Buddhas of the ten directions, and all the Pure Lands, and being reborn according to one's vows. This is precisely because the form skandha is relinquished without obstruction. From this, we can infer that if one is immersed in the mind, slandering the Three Jewels, and harboring evil vows, one will also naturally open the mind, see Yama-rāja (Yama-rāja), and all the hells, and be reborn according to one's evil vows. Because the form skandha is relinquished, beings in the intermediate state all attain the five supernatural powers, and this is the reason for it. -------------------------------------------------------------------------------- △次妙宗。
Chinese
法智大师云。须知垂终。自见坐金莲身。已是彼国生阴。亦此意也。 天台大师观经疏云。及其瞑目告终。上珍台而高踊。文成印坏。坐金莲而化生。初句可知。次句文成印坏者。大经二十七云。譬如蜡印印泥。印与泥合。印灭文成。以喻凡夫现在阴灭。中有阴生。法智大师云。今借此文。以喻往生菩萨。此土阴灭。彼土阴生。须知垂终自见坐金莲华身。已是彼国生阴故也。 △次一门约时论妙二。初标。 十现未互在门。 楞伽经云。初生即有灭。不为愚者说。故教中有云。刹那九世。一念三千。又云。十世古今。始终不离于当念。又华严经云。一念普观无量劫。无去无来亦无住。皆现未互在之义也。 △次释二。初述偈立宗。 行者今念佛。功德不唐捐。因中已有果。如莲华开敷。 初二句明念佛之人。功无虚弃。第三句。释其所以。第四句。以喻况显。 △次依宗释义二。初明由因感果。 论曰。圆顿教人。顿悟心性。无修而修。修彼乐邦。性中所具极乐。由修显发。 夫念佛是同。教判偏圆。功收渐顿者。皆由悟与不悟。圆与不圆。以分渐顿尔。今明圆顿教人。最初顿悟心性。生心即佛心。因源超果海。悟心具则无法不 现代汉语译本 △其次是妙宗。 法智大师说：‘须知临终时，自己见到坐在金莲花上的身体，已经是彼国（指极乐世界）的生阴（指中阴身）。’也是这个意思。 天台大师在《观经疏》中说：‘等到他闭上眼睛告别尘世，登上珍宝台而高高升起，文成印坏（指此土的业报身灭，彼土的莲花化生身成），坐在金莲花上化生。’第一句容易理解。第二句‘文成印坏’出自《大般涅槃经》第二十七卷，说：‘譬如用蜡印盖在泥上，印和泥结合，印消失了，文字却显现出来。’用这个比喻凡夫现在的阴身灭去，中阴身产生。法智大师说：‘现在借用这段经文，来比喻往生的菩萨，此土的阴身灭去，彼土的阴身产生。须知临终时自己见到坐在金莲花上的身体，已经是彼国生阴的缘故。’ △其次，从时间角度论述妙，分为两部分。首先是标示。 十现未互在门。 《楞伽经》说：‘初生即有灭，不为愚者说。’所以教中有说：‘刹那九世，一念三千。’又说：‘十世古今，始终不离于当念。’又《华严经》说：‘一念普观无量劫，无去无来亦无住。’都是现时和未来互相存在的意义。 △其次是解释，分为两部分。首先是叙述偈颂，确立宗旨。 行者今念佛，功德不唐捐，因中已有果，如莲华开敷。 前两句说明念佛的人，功德不会白费。第三句解释其中的原因。第四句用比喻来显明。 △其次是依据宗旨解释意义，分为两部分。首先是说明由因感果。 论中说：‘圆顿教法的人，顿悟心性，无修而修，修习彼极乐世界，性中所具有的极乐，通过修习而显发。’ 念佛这件事是相同的，但教法却有偏圆之分，功德的收效有渐顿之别，都是由于悟与不悟，圆与不圆，来区分渐顿的。现在说明圆顿教法的人，最初顿悟心性，生起的心就是佛心，因的源头超越了果的海。悟到心性具足，就没有什么法不
English
English version △ Next is the Subtle Doctrine. Master Fa Zhi said: 'One must know that at the moment of death, seeing oneself sitting on a golden lotus body is already the 'sheng yin' (生阴, the intermediate state of existence) of that land (referring to the Pure Land of Ultimate Bliss).' This is also the meaning. Master Tiantai said in his commentary on the Visualization Sutra: 'When one closes their eyes and bids farewell to the world, they ascend a precious platform and rise high. 'Wen cheng yin huai' (文成印壞, the karmic body of this world ceases, and the lotus-born body of the Pure Land is formed), and are born by transformation on a golden lotus.' The first sentence is easy to understand. The second sentence, 'Wen cheng yin huai,' comes from the twenty-seventh chapter of the *Nirvana Sutra*, which says: 'It is like using a wax seal to stamp on mud. The seal and the mud combine, the seal disappears, but the text appears.' This is used as a metaphor for the extinction of the present 'yin' (阴, skandha) body of ordinary beings and the arising of the intermediate state. Master Fa Zhi said: 'Now, we borrow this passage to illustrate the bodhisattvas who are reborn in the Pure Land. The 'yin' body of this land ceases, and the 'yin' body of that land arises. One must know that at the moment of death, seeing oneself sitting on a golden lotus body is already the 'sheng yin' of that land.' △ Next, discussing the subtlety from the perspective of time, in two parts. First, the indication. The Door of the Ten Mutual Presences of Past, Present, and Future. The *Lankavatara Sutra* says: 'From the very beginning of birth, there is extinction. This is not spoken for the foolish.' Therefore, the teachings say: 'A kshana (刹那, instant) encompasses nine eons, one thought contains three thousand worlds.' It also says: 'The past and present of the ten ages are never apart from the present moment.' Furthermore, the *Avatamsaka Sutra* says: 'In one thought, one universally contemplates countless eons, without going, without coming, and without abiding.' All of these are the meaning of the mutual presence of the present and the future. △ Next is the explanation, in two parts. First, stating the verse and establishing the principle. Practitioners who now recite the Buddha's name, their merits are not in vain. Within the cause, there is already the effect, like a lotus flower blooming. The first two lines explain that the merits of those who recite the Buddha's name will not be wasted. The third line explains the reason. The fourth line uses a metaphor to illustrate. △ Next is explaining the meaning based on the principle, in two parts. First, explaining the causation of effect from cause. The treatise says: 'Those who practice the perfect and sudden teaching, suddenly awaken to their inherent nature, cultivating without cultivation, cultivating that Land of Bliss. The Bliss inherent in their nature is manifested through cultivation.' The act of reciting the Buddha's name is the same, but the teachings are divided into provisional and perfect, and the effects of merit are gradual and sudden. All of this is due to whether one is enlightened or not, perfect or not, to distinguish between gradual and sudden. Now, it is explained that those who practice the perfect and sudden teaching, suddenly awaken to their inherent nature from the very beginning. The mind that arises is the Buddha's mind. The source of the cause transcends the ocean of effects. When one realizes that the mind is complete, there is no dharma that is not --------------------------------------------------------------------------------
Chinese
具。悟性量则无土不周。悟性体则无生无灭。既悟之矣。正当进修。虽修而仍了无修。乃无修而修。修彼乐邦。盖性中虽具。全体在迷。若不圆修。则所具极乐。无有显发。故圆顿教人。谓之无作妙行也。 △次明因果相即二。初约性具明即。二即性体明即。初中三。初立本。 而此心性竖贯三际。横裹十虚。佛法。生法。正法。依法。因法。果法。一念圆成。 而此心性。指上所顿悟者。竖贯三际。约性体而言。横裹十虚。约性量而言。佛法生法等。约性具而言。佛法即佛界。生法即九界。正法。即实法一千。依法。即国土一千。已上皆约理即而言。因法约名字等四即而言。果法约究竟即而言。六种判即。不离性具。所摄虽多。现在根尘相对心起。一念圆成。众生法与心法。岂不妙乎。 △次释成。 是以念佛之人。名为全性起修。全修在性。全性起修。虽名为因。全修在性。因中有果。以所具因法。与所具果法。同居一性。心性融通。无法不摄。 念佛之人。通举凡位因位。悟与不悟。凡有所修。皆名全性起修。全修在性。盖真如不变之体。能随染净缘。以为随缘之用。虽悟与不悟不同。其不变之体则一。今圆教人已开圆解。能了达乎此全性起修。在修言之谓之为因。全修 现代汉语译本： 具足。悟性的量则无处不周遍。悟性的本体则无生无灭。既然已经领悟了，正应当精进修行。虽然修行却仍然好像没有修行一样，这是无修而修，修往极乐世界。因为自性中虽然具足，但全体都在迷惑之中。如果不圆满地修行，那么所具足的极乐就无法显现出来。所以圆顿教法教人，称之为无作妙行。 其次说明因果相即的道理，分为两部分。首先从自性具足的角度说明相即，其次从自性本体的角度说明相即。首先从自性具足的角度说明相即，又分为三个部分。首先确立根本。 而这个心性，竖向贯穿过去、现在、未来三世，横向包裹十方虚空。佛法（Buddha-dharma，佛的教法），生法（sentient beings' dharma，众生的法），正法（right dharma，正确的法），依法（dependent dharma，依附的法），因法（causal dharma，因的法），果法（resultant dharma，果的法），都在一念之间圆满成就。 而这个心性，指的是上面所顿悟的心性。竖贯三际，是从心性的本体而言；横裹十虚，是从心性的量而言。佛法、生法等，是从心性具足而言。佛法，就是佛界（Buddha-realm）；生法，就是九界（nine realms of existence）。正法，就是实法一千（one thousand real dharmas）；依法，就是国土一千（one thousand lands）。以上都是从理即（principle identity，理论上的同一）而言。因法，是从名字即（name identity，名字上的同一）等四即（four identities，四种同一）而言；果法，是从究竟即（ultimate identity，究竟的同一）而言。六种判即（six identities，六种同一），都不离自性具足。所包含的虽然很多，但现在根尘相对，心念生起，一念之间就圆满成就。众生法（sentient beings' dharma，众生的法）与心法（mind dharma，心的法），难道不玄妙吗？ 其次解释成就。 因此念佛的人，称为全性起修，全修在性。全性起修，虽然名为因，全修在性，因中就有果。因为所具足的因法，与所具足的果法，同在于一个自性之中。心性融通，没有哪种法不被包含。 念佛的人，普遍包括凡夫位和因位，无论开悟与否。凡有所修行，都称为全性起修，全修在性。因为真如不变的本体，能够随顺染净的因缘，作为随缘的作用。虽然开悟与否不同，但其不变的本体则是一样的。现在圆教的人已经开启了圆满的理解，能够通达这全性起修的道理。在修行的角度来说，称之为因，全修