Chinese
dly urged him to stay, and he finally agreed. He wrote the *Miaozong Chao* to explain the *Commentary on the Contemplation Sutra*, and people benefit from it to this day. The Dharma masters who propagate the Dharma throughout history, 'throughout history' refers to the great elders of the past, 'now' refers to the great teachers of the present, and 'future' refers to those who will inherit the lineage in the future. All those who praise the Western Pure Land with a single verse or stanza should be taken refuge in.", "", "△ Next is taking refuge and seeking blessings.", "", "I now take refuge in the Three Jewels, seeking blessings to awaken my consciousness.", "", "Taking refuge and seeking blessings is to awaken consciousness, so that what is discussed can be in accordance with the Buddha's mind above, in accordance with the ancestral intent in the middle, and can liberate sentient beings below. The *Surangama Sutra* says: 'If there are those who are determined to arouse the Bodhi mind and uphold this mantra, these Vajra蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王菩萨蔵王 -------------------------------------------------------------------------------- 藏王。精心阴速。发彼神识(云云)是也。 △三述造论意。 敬采经论秘密旨 阐扬净土生无生 普使将来悟此门 断疑生信阶不退 此论所明净土。生即无生。生化两冥之旨。皆吾祖敬采经论。所诠秘密之道。毫无臆说。然于经则旨在言表。于论则旨在诠中。观其所用。则观经䟽。妙宗钞。其义居多。要知惟心净土。本性弥陀之理。非天台性具宗旨不明。非吾祖深契祖心不悟。是则四明。可谓深契佛祖之心宗。吾祖可谓妙悟法智之骨髓也。将来读此论。而悟此宗者。尚何深疑之不断。何圆信之不生。何不退之不阶哉。 △次依义立论二。初总列十门。 将造此论。立为十门。一一真法界门。二身土缘起门。三心土相即门。四生佛不二门。五法界为念门。六境观相吞门。七三观法尔门。八感应任运门。九彼此恒一门。十现未互在门。 问曰。今此十门。几迷几悟。几事几理。几因几果。答曰。一真法界。非迷非悟。身土缘起。有迷有悟。余之八门。皆属于悟。一真法界。一往言之属理。再往言之。能具一真法界属理。所具十种法界属事。然离能具无所具。离所具亦无能具。是则亦事亦理。非理非事。身土缘起。既全理而为事。且作属事。其实事理兼属。余之八门。皆即事 现代汉语译本：藏王（国王）。精心秘密地迅速行动。启发他们的神识（等等），就是这样。 △三、叙述造论的意图。 恭敬地采撷经论的秘密要旨，阐扬净土的生即无生之理，普遍地使未来的人们领悟这个法门，断除疑惑，生起信心，登上不退转的阶位。 这部论所阐明的净土，生就是无生，生化两方面冥合的宗旨，都是我的祖师恭敬地采撷经论所诠释的秘密之道，没有丝毫臆测之说。然而，对于经，重点在于言语的表达；对于论，重点在于诠释的内容。观察他所引用的，主要是《观经疏》、《妙宗钞》，其中的义理居多。要知道唯心净土、本性弥陀的道理，如果不是天台宗性具的宗旨，就不能明白；如果不是我的祖师深刻地契合祖师的心意，就不能领悟。因此，四明（指知礼法师）可以说是深刻地契合了佛祖的心宗，我的祖师可以说是巧妙地领悟了法智大师的骨髓。未来的人们读这部论，而领悟这个宗旨，还有什么深深的疑惑不能断除，什么圆满的信心不能生起，什么不退转的阶位不能登上呢？ △其次，依据义理建立论述，分为十门。首先总括列出十门： 将要造这部论，建立为十门：一、一真法界门（一切事物真实不虚的境界）；二、身土缘起门（身心与国土相互依存产生的关系）；三、心土相即门（心与国土相互融合不分的境界）；四、生佛不二门（众生与佛没有差别的境界）；五、法界为念门（以整个法界作为念头的境界）；六、境观相吞门（境界与观照相互融合的境界）；七、三观法尔门（空、假、中三种观照自然而然的境界）；八、感应任运门（感应道交自然而然的境界）；九、彼此恒一门（彼此之间恒常统一的境界）；十、现未互在门（现在与未来相互存在的境界）。 问：现在这十门，哪些是迷，哪些是悟？哪些是事，哪些是理？哪些是因，哪些是果？答：一真法界，非迷非悟。身土缘起，有迷有悟。其余的八门，都属于悟。一真法界，从一方面来说属于理，再从另一方面来说，能具的一真法界属于理，所具的十种法界属于事。然而，离开能具就没有所具，离开所具也没有能具，因此也是事也是理，非理非事。身土缘起，既然完全以理而成为事，姑且归属于事，其实事理兼具。其余的八门，都是即事
English
English version: The Tsang King (King). Acted meticulously and secretly with speed. Inspired their divine consciousness (etc.), that's it. △3. Explaining the intention of writing the treatise. Respectfully collecting the secret essence of scriptures and treatises, elucidating the principle of 'birth is no-birth' in the Pure Land, universally enabling future people to understand this Dharma gate, severing doubts, generating faith, and ascending to the stage of non-retrogression. The Pure Land elucidated in this treatise, where 'birth is no-birth,' the principle of the merging of birth and transformation, are all the secret paths explained by my ancestor, respectfully collected from scriptures and treatises, without any speculative statements. However, for scriptures, the emphasis is on the expression of words; for treatises, the emphasis is on the content of the interpretation. Observing what he used, mainly the 'Commentary on the Contemplation Sutra' and the 'Wonderful Meaning Excerpt,' there are many of their meanings. It is important to know that the principle of 'mind-only Pure Land' and 'inherent nature Amitabha' cannot be understood without the doctrine of inherent nature of the Tiantai school, and cannot be realized without my ancestor deeply aligning with the mind of the patriarch. Therefore, Siming (referring to Master Zhili) can be said to have deeply aligned with the heart of the Buddha-patriarch, and my ancestor can be said to have wonderfully realized the marrow of Dharma Master Zhizhe. When future people read this treatise and understand this doctrine, what deep doubts cannot be severed, what complete faith cannot be generated, and what stage of non-retrogression cannot be ascended? △Next, establishing the treatise based on meaning, divided into ten gates. First, listing the ten gates in general: About to create this treatise, establishing it as ten gates: 1. The Gate of the One True Dharma Realm (the realm where all things are real and not false); 2. The Gate of the Arising of Body and Land (the relationship of interdependence between body-mind and land); 3. The Gate of the Mutual Inclusion of Mind and Land (the realm where mind and land merge and are inseparable); 4. The Gate of the Non-Duality of Sentient Beings and Buddhas (the realm where there is no difference between sentient beings and Buddhas); 5. The Gate of the Dharma Realm as Thought (the realm of taking the entire Dharma Realm as a thought); 6. The Gate of the Mutual Swallowing of Object and Contemplation (the realm where object and contemplation merge); 7. The Gate of the Three Contemplations as Dharma (the realm where the three contemplations of emptiness, provisionality, and the middle way are natural); 8. The Gate of Responsive Interaction as Spontaneity (the realm where responsive interaction is natural); 9. The Gate of the Constant Oneness of Each Other (the realm of constant unity between each other); 10. The Gate of the Mutual Existence of Present and Future (the realm where present and future mutually exist). Question: Among these ten gates, which are delusion, which are enlightenment? Which are phenomena, which are principle? Which are cause, which are effect? Answer: The One True Dharma Realm is neither delusion nor enlightenment. The Arising of Body and Land has both delusion and enlightenment. The remaining eight gates all belong to enlightenment. The One True Dharma Realm, from one perspective, belongs to principle; from another perspective, the One True Dharma Realm that can possess belongs to principle, and the ten Dharma Realms that are possessed belong to phenomena. However, without the possessor, there is nothing possessed; without the possessed, there is no possessor. Therefore, it is both phenomena and principle, neither principle nor phenomena. The Arising of Body and Land, since it is entirely principle becoming phenomena, let it be classified as phenomena, but in reality, it belongs to both phenomena and principle. The remaining eight gates are all phenomena --------------------------------------------------------------------------------
Chinese
即理。一真法界。约能具。则非因非果。约所具。亦因亦果。九界属因。佛界属果故也。身土缘起。亦因亦果。心土相即。生佛不二亦通因果。法界为念。境观相吞。三观法尔。此之三门属因。感应任运。彼此恒一。现未互在。此之三门。皆属于果。真俗体用。亦如是说。夫门名能通。如世门户。通人出入故。门义甚多。今且约三种。圆觉云。有大陀罗尼门。名为圆觉。流出一切清净真如佛性。乃以理为门也。楞严云。归元性无二。方便有多门。乃以行为门也。法华云。其智慧门。难解难入。又曰以佛教门。出三界苦。乃以教为门也。今是教门。即以此论。而为能入之门。令人从教门。悟入一真法界。乃至悟入现未互在义故。 △次别释十门。初二门明根圆融具。次八门明枝流妙即。初二门明根源融具二。初一门明理性本具。次一门明事造方融。初中二。初标。 初一真法界门。 一真法界者。一则不二。真则不妄。不妄不二。是真法界。此则以无法为法。无界为界。乃以一真如妙性而为法界也。种种义味具如下释。 △次释二。初述偈立宗。二依宗释义。西天祖师。凡有破立。必先说偈。以为论本。然后约义门。而解释之。今亦仿此。故先说偈。 一真法界中。具足十法界。依正本 融通。生佛非殊致。 一真法界。即中道法性。有二种。一但中。如云外月。迥出二边。是故真俗。及十界依正。皆非性具。独以无身无土。无生无佛者。而为法身。如是之人与谈惟心本性。可也。谈惟心净土。本性弥陀。莫之可也。一圆中。如如意珠。即体圆。即莹彻。即具宝。虽是一珠。而有三义。虽是三义。但是一珠。故曰一真法界中。具足十法界。依正本融通。生佛非殊致。是以能悟此。性具十界。依正融通。生佛无殊者。虽终日求生。而生即无生。虽无生。而不妨炽然求生。岂与夫谈无生。则碍于生。谈生。则碍于无生者。可同日而道哉。余谓谈净土者。苟微性具之旨。则惟心与净土。必岐为二。一真法界。性具法门。可不专务熟讲哉。 △次依宗释义二。初正释。次料简。初中二。初详释胜义。二结成宗偈。初又二。初直指人心。 论曰。一真法界。即众生本有心性。 一真法界。约果而言。即诸佛之所证得。今约因而言。故曰众生本有心性。是则众生诸佛。惟约迷悟而分。若夫性体。则生佛非殊。以非殊故。生佛不二。以迷悟故。因果差殊。今指不二者。以为惟心净土。本性弥陀。生即无生之论本。下之九门。莫不本乎此。 △次指心具德二。初列二义。 此之 现代汉语译本 融通。生佛并非本质上的差异。 一真法界（Ekayāna-dhātu，唯一真实的法界），即中道法性（Madhyamaka-dharmatā，不落两边的法性）。有两种理解。一是但中（kevala-madhyama，仅是中道），比如云外的月亮，完全超越了二边（极端）。因此，真谛和俗谛，以及十法界（Daśa-dhātu，十种不同的存在状态）的依报和正报，都不是法性本具的。只有那无身无土，无生无佛的，才能作为法身（Dharmakāya，佛的法性之身）。这样的人，才可以和他谈论唯心本性（citta-svabhāva，心即是万物的本性）。如果谈论唯心净土（citta-sukhāvatī，心即是净土），本性弥陀（svabhāva-Amitābha，自性即是阿弥陀佛），那就不可以了。二是圆中（pūrṇa-madhyama，圆满的中道），比如如意珠（cintāmaṇi，能满足一切愿望的宝珠），即是本体圆满，即是光明透彻，即是具足宝藏。虽然是一颗珠子，却有三种含义。虽然是三种含义，但只是一颗珠子。所以说，在一真法界中，具足十法界，依报和正报本来就融通，众生和佛陀并非本质上的差异。因此，能够领悟到这一点，即性具十法界，依报和正报融通，众生和佛陀没有差别的人，虽然整天求生净土，但生即是无生（anutpāda，不生不灭）。虽然是无生，但不妨碍炽盛地求生净土。这难道能和那些谈论无生，就障碍于生，谈论生，就障碍于无生的人相提并论吗？我认为，谈论净土的人，如果稍微缺乏性具的宗旨，那么唯心和净土，必定会分为二。一真法界，性具法门，难道可以不专门努力深入讲解吗？ △接下来依据宗义解释，分为两部分。首先是正式解释，其次是简要说明。正式解释又分为两部分。首先是详细解释胜义（paramārtha，最高的真理），其次是总结成宗义偈颂。详细解释胜义又分为两部分。首先是直接指出人心。 论中说：一真法界，即是众生本有的心性。 一真法界，从果的角度来说，即是诸佛所证得的境界。现在从因的角度来说，所以说是一切众生本有的心性。这样说来，众生和诸佛，只是从迷惑和觉悟来区分。至于法性本体，那么众生和佛陀并没有本质上的差异。因为没有差异，所以众生和佛陀不是二元对立的。因为迷惑和觉悟，所以因和果有差别。现在指出这不二的道理，作为唯心净土，本性弥陀，生即无生的理论基础。下面的九个门径，没有哪个不是以这个为根本的。 △接下来指出心所具有的功德，分为两部分。首先列出两种含义。