English
English version: Complete. The measure of enlightened nature pervades all places. The substance of enlightened nature is without birth and without death. Now that it is enlightened, one should diligently cultivate. Although cultivating, it is still as if there is no cultivation, which is cultivating without cultivation, cultivating towards the Land of Bliss (Sukhavati). Because although the self-nature is complete, the whole is in delusion. If one does not cultivate completely, then the complete bliss will not be revealed. Therefore, the perfect and sudden teaching instructs people, calling it the wonderful practice of non-action. Next, it explains the principle of the identity of cause and effect, in two parts. First, it explains the identity from the perspective of the completeness of self-nature, and second, it explains the identity from the perspective of the substance of self-nature. First, it explains the identity from the perspective of the completeness of self-nature, which is further divided into three parts. First, establish the foundation. And this mind-nature vertically penetrates the three periods of time (past, present, and future), and horizontally wraps the ten directions of space. Buddha-dharma (the teachings of the Buddha), sentient beings' dharma, right dharma, dependent dharma, causal dharma, resultant dharma, are all perfectly accomplished in a single thought. And this mind-nature refers to the mind-nature that is suddenly enlightened above. Vertically penetrating the three periods of time is from the perspective of the substance of mind-nature; horizontally wrapping the ten directions of space is from the perspective of the measure of mind-nature. Buddha-dharma, sentient beings' dharma, etc., are from the perspective of the completeness of mind-nature. Buddha-dharma is the Buddha-realm; sentient beings' dharma is the nine realms of existence. Right dharma is one thousand real dharmas; dependent dharma is one thousand lands. The above are all from the perspective of principle identity. Causal dharma is from the perspective of name identity and the other four identities; resultant dharma is from the perspective of ultimate identity. The six identities are inseparable from the completeness of self-nature. Although what is included is a lot, now, when the root and dust are in contact, the mind arises, and it is perfectly accomplished in a single thought. Are sentient beings' dharma and mind dharma not wonderful? Next, explain the accomplishment. Therefore, those who recite the Buddha's name are called fully cultivating from the nature, and fully cultivating is in the nature. Fully cultivating from the nature, although called the cause, fully cultivating is in the nature, and there is the result in the cause. Because the causal dharma that is complete and the resultant dharma that is complete reside in the same self-nature. The mind-nature is harmonious, and no dharma is not included. Those who recite the Buddha's name universally include the position of ordinary beings and the position of cause, whether enlightened or not. All cultivation is called fully cultivating from the nature, and fully cultivating is in the nature. Because the unchanging substance of True Thusness can follow the conditions of defilement and purity, as the function of following conditions. Although enlightenment and non-enlightenment are different, their unchanging substance is the same. Now, those of the perfect teaching have opened the perfect understanding and can understand the principle of fully cultivating from the nature. From the perspective of cultivation, it is called the cause, and fully cultivating -------------------------------------------------------------------------------- 在性。性上言之。岂不因中有果。以所具因法等者。释成因中有果。所具因法。即性具九界。所具果法。即性具佛界。既同居一心。心性融通。无法不摄。亦无法不趣。是故娑婆众生念佛之因。已有极乐九品之果。 △三譬显。 故如莲华开敷。华中有果。 法华经题妙法二字。取譬莲华。如来立义甚深。天台玄说极长。略而言之。通譬本迹。谓迹本二门。各有三喻。今但取莲华开敷。以喻念佛全性起修之因。华中有果。以喻九品全修在性之果。华果同时。修性不二而已。 △次即性体明即三。初标。 况此心常住。无生灭去来。即今念佛之心。便是当来华池受生之时。 前明性具相即。虽有竖穷横遍之言。而正意在乎性具。今则正明性体。而亦兼得性量。既此念佛之心常住。无生灭去来。岂不即今念佛之心。便是当来华池受生之果。华严云。一念普观无量劫。无去无来亦无住。斯言可徴矣。 △次证验。 故说初发心人。极乐宝池。已萌莲种。若精进不退。日益生长。华渐开敷。随其功德。大小炜烨。其或懈退悔杂。日渐憔悴。若能自新。华复鲜丽。其或未然。芽焦种败。 故说者。引事证验也。即往生传中。雷峰辩才法师。于禅定中。神游净土。见一华 { "translations": [ "现代汉语译本：", "关于‘性’（性，指众生本具的佛性）而言，难道不是因为‘因’（因，指念佛的因）中就已包含了‘果’（果，指往生净土的果）吗？因为所具足的‘因法’（因法，指构成因的各种要素）是平等的。解释成就‘因中有果’的道理，所具足的‘因法’，就是‘性具九界’（性具九界，指众生本性中具足地狱、饿鬼、畜生、阿修罗、人、天、声闻、缘觉、菩萨九界）。所具足的‘果法’（果法，指构成果的各种要素），就是‘性具佛界’（性具佛界，指众生本性中具足佛界）。既然同在于一心之中，心性融通无碍，没有哪种法不被摄入，也没有哪种法不趋向于此。所以，娑婆世界的众生念佛的‘因’，已经包含了极乐世界九品往生的‘果’。", "", "△三譬显（用三个比喻来显明）。", "", "所以，就像莲花开放，花中就已含有果实。", "", "《法华经》（Fahua Jing）的题目‘妙法’二字，取譬于莲花。如来（Rulai，佛的称号）所立的义理非常深奥，天台宗（Tiantai Zong）的玄义解释极其详尽。简略地说，是通用于本门和迹门（本迹二门，指佛陀的真实身份和应化身份）的比喻。所谓迹门和本门，各有三个比喻。现在只取莲花开放，来比喻念佛是全性起修的‘因’。花中含有果实，来比喻九品往生是全修在性的‘果’。花和果同时存在，只是修和性不二而已。", "", "△次即性体明即三（接下来从性体的角度阐明‘即’的三重含义）。初标（首先标出）。", "", "况且这颗心是常住的，没有生灭去来。当下念佛的心，就是将来在极乐世界的莲花池中受生的时候。", "", "前面阐明性具相即（性具相即，指本性具足一切，相互融合），虽然有竖穷横遍的说法，但主要意思在于性具（性具，指本性具足）。现在则着重阐明性体（性体，指本性的本体），但也兼顾了性量（性量，指本性的功用）。既然这念佛的心是常住的，没有生灭去来，难道不是当下念佛的心，就是将来在极乐世界莲花池中受生的果报吗？《华严经》（Huayan Jing）说：‘一念普观无量劫，无去无来亦无住。’这句话可以作为佐证。", "", "△次证验（接下来用事例来验证）。", "", "所以说，初发心念佛的人，在极乐世界的宝池中，已经萌生了莲花的种子。如果精进不退，日益生长，莲花逐渐开放，随着他的功德大小而光明照耀。如果懈怠退转，心怀杂念，莲花就会日渐憔悴。如果能够改过自新，莲花又会变得鲜艳美丽。如果不能改过自新，莲芽就会焦枯，莲种就会败坏。", "", "‘故说者’，是引用事例来验证。就像《往生传》（Wang Sheng Zhuan）中记载的雷峰辩才法师（Leifeng Biancai Fashi），在禅定中，神游净土，见到一朵莲花", "", "", "english_translations": [ "English version:", "Regarding 'nature' (xing, referring to the inherent Buddha-nature of all beings), isn't it because the 'cause' (yin, referring to the cause of reciting the Buddha's name) already contains the 'effect' (guo, referring to the effect of being reborn in the Pure Land)? Because the 'causal dharmas' (yin fa, referring to the various elements that constitute the cause) that are possessed are equal. Explaining and establishing the principle that 'the cause contains the effect,' the 'causal dharmas' that are possessed are 'nature inherently possessing the Nine Realms' (xing ju jiu jie, referring to the inherent possession in one's nature of the nine realms of hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, and bodhisattvas). The 'effect dharmas' (guo fa, referring to the various elements that constitute the effect) that are possessed are 'nature inherently possessing the Buddha Realm' (xing ju fo jie, referring to the inherent possession in one's nature of the Buddha Realm). Since they both reside within one mind, and the mind-nature is interconnected and unobstructed, there is no dharma that is not included, and no dharma that does not tend towards it. Therefore, the cause of reciting the Buddha's name by beings in the Saha world already contains the effect of the nine grades of rebirth in the Land of Ultimate Bliss.", "", "△ Three analogies to illustrate.", "", "Therefore, it is like a lotus flower blooming, in which the fruit is already present.", "", "The title 'Wonderful Dharma' (Miaofa) in the *Fahua Jing* (Lotus Sutra) takes the lotus flower as an analogy. The principle established by the Tathagata (Rulai, an epithet of the Buddha) is extremely profound, and the profound explanation by the Tiantai school (Tiantai Zong) is extremely detailed. Briefly speaking, it is an analogy that applies to both the Original and Manifestation aspects (Benji Ermen, referring to the Buddha's true identity and manifested identity). The Manifestation and Original aspects each have three analogies. Now, we only take the lotus flower blooming to illustrate that reciting the Buddha's name is the 'cause' of fully manifesting cultivation from one's inherent nature. The fruit within the flower illustrates that the nine grades of rebirth are the 'effect' of fully realizing nature through cultivation. The flower and fruit exist simultaneously, it is simply that cultivation and nature are not two.", "", "△ Next, explaining the 'is' from the perspective of the nature-essence in three parts. First, the heading.", "", "Moreover, this mind is constant, without arising, ceasing, going, or coming. The mind that is reciting the Buddha's name now is the very time when one will be born in the lotus pond in the Land of Ultimate Bliss in the future.", "", "Previously, it was explained that nature inherently possesses mutual inclusion, although there were statements about vertical exhaustion and horizontal pervasiveness, the main point was on inherent nature. Now, the focus is on explaining the nature-essence, but it also encompasses the nature-capacity. Since this mind that is reciting the Buddha's name is constant, without arising, ceasing, going, or coming, isn't it that the mind that is reciting the Buddha's name now is the very reward of being born in the lotus pond in the Land of Ultimate Bliss in the future? The *Huayan Jing* (Avatamsaka Sutra) says: 'In one thought, one universally contemplates limitless kalpas, without going, without coming, and without abiding.' This statement can be used as evidence.", "", "△ Next, verification through examples.", "", "Therefore, it is said that for a person who initially aspires to recite the Buddha's name, a lotus seed has already sprouted in the jeweled pond in the Land of Ultimate Bliss. If one is diligent and does not regress, it will grow day by day, and the lotus flower will gradually bloom, shining brightly according to the size of their merit. If one is lazy and regresses, with mixed thoughts, the lotus flower will gradually wither. If one can reform and renew oneself, the lotus flower will become fresh and beautiful again. If one cannot reform, the lotus sprout will wither and the lotus seed will be ruined.", "", "'Therefore, it is said' is to cite examples for verification.