English
English version: 'The Three Jewels' (Buddha, Dharma, Sangha) refer to the objects that can be requested. 'Seeking hidden blessings to awaken spiritual consciousness' refers to the content of the request, which is to pray for the Three Jewels to bestow blessings in the unseen, and to open wisdom. 'The one who requests possesses four kinds of 'sensing', and the one who is requested possesses four kinds of 'responding'.' The explanation of the 'four sentences of sensing and responding' is in the following text. The 'sensing' mentioned here is the manifest sensing, and 'hidden blessings' is the hidden response of the Dharmakaya. 'Awakening spiritual consciousness' means praying for the Three Jewels to bless wisdom. The refuge and request for blessings are completed. ○2 Creating the Treatise and Achieving Benefits 'Respectfully adopting the secret principles of the sutras and treatises, clearly explaining the non-arising within the Pure Land, universally enabling future generations to awaken to this gate, cutting off doubts and generating faith, ascending to the stage of non-retrogression.' The above two sentences explain the purpose of creating the treatise, and the following two sentences explain the benefits achieved. 'Secret principles' refers to the essence of the secret treasury of the Three Virtues. 'Three Virtues' refers to Dharmakaya, Prajna, and Liberation, collectively called the Three, all possessing the merits of permanence, bliss, self, and purity, collectively called Virtue. These three are neither intertwined, nor juxtaposed, nor separate, and are inconceivable, hence called 'secret'. The Nirvana Sutra says: 'Placing all children in the secret treasury, I will also soon dwell within it myself.' From this, it can be known that whether it is oneself or others, at the initial aspiration, all practice; whether it is oneself or others, all will eventually enter this state, which is the principle of the perfect Three Truths of the one thought-moment mind-nature mentioned below, entering through the perfect Three Contemplations, which is the Land of Eternal Tranquil Light. 'Clearly explaining' means to elucidate clearly. 'Non-arising within the Pure Land' means that the Dharma arising from conditions is entirely the Middle Way of non-arising. 'Universally enabling future generations to awaken to this gate, cutting off doubts and generating faith, ascending to the stage of non-retrogression,' although doubts are immeasurable, there are roughly three types: first, wrong doubt, only believing in the illusion of conditioned appearances, not believing in the mind-only nature of the Buddha-land; second, biased doubt, only believing in the truth of biased emptiness, not knowing the wonderful existence of conventional truth; third, gradual doubt, only believing in the gradual progress of cultivation, not knowing the horizontal pervasiveness of inherent virtue. Now, if one awakens to this Dharma gate, one can cut off wrong doubt and generate right faith; cut off biased doubt and generate perfect faith; cut off gradual doubt and generate sudden faith. There are three types of 'non-retrogression': first, non-retrogression in position, entering the stream of the saints and not falling into the position of ordinary beings; second, non-retrogression in practice, constantly liberating beings and not falling into the position of the two vehicles; third, non-retrogression in thought, with every thought flowing into the ocean of Sarvajna. Now, entering this Dharma gate, in every thought-moment, one perfectly cuts off the three doubts, perfectly generates the three faiths, and perfectly attains the three non-retrogressions. The second is requesting blessings. -------------------------------------------------------------------------------- 述意竟。
Chinese
○第三分门立论。于中又二。初分门。二立论○今初。 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。 彻祖曰。十门大旨。初明理具。二明事造。前二是总。后八为别。三四两门。偏显性德。五等诸门。偏显修德。第九横论。第十竖论。然于其间。第五一门为最要。以事理总别性修横竖等义。举不外此一念。以是全体法界故。是故学者。但能于此一门洞明。则前后诸门。尽在是矣。又此十科皆称门者。门以能通为义。谓此十科。门门皆通故。下明立论。先明第一。 ○初一真法界门。又二。初偈颂。二论文○今初。 一真法性中。具足十法界。依正本融通。生佛非殊致。 此科明理具者。谓众生一念心性。本具三千实相。法华经云。唯佛与佛。乃能究尽诸法实相。何谓诸法实相。所谓诸法如是相。如是性等也。谓此心中。本具十法界。十界各具十界。共成百界。每界又具十如是。则成千如是。故曰百界千如也。又有假名一千。实法一千。依报一千。则成三千。此三千法。不离一念妄心。妄心既然。妄境亦尔。随拈一香一华一尘一声 现代汉语译本： 述意竟。 ○第三部分，分门别类地建立论点。其中又分为两个部分：一是分门，二是立论。○现在开始第一部分。 将要造作此论，设立十个门：一、一真法界门（Eka-satya-dharmadhatu-dvara，指绝对真实的宇宙本体之门）；二、身土缘起门（Kaya-bhumi-pratityasamutpada-dvara，指身心与环境相互依存的起源之门）；三、心土相即门（Citta-bhumi-samapatti-dvara，指心与环境相互融合的门）；四、生佛不二门（Sattva-buddha-advaya-dvara，指众生与佛没有分别的门）；五、法界为念门（Dharmadhatu-citta-dvara，指宇宙本体即是念头的门）；六、境观相吞门（Visaya-dhyana-paraspara-grasana-dvara，指境界与观照相互融合的门）；七、三观法尔门（Tri-laksana-svabhava-dvara，指三种观照方式自然而然的门）；八、感应任运门（Pratyaya-anukula-anivrtti-dvara，指感应自然运作的门）；九、彼此恒一门（Paraspara-nitya-eka-dvara，指彼此恒常统一的门）；十、现未互在门（Vartamana-anagata-paraspara-avasthita-dvara，指现在与未来相互存在的门）。 彻悟祖师说：‘这十个门的大旨是：首先阐明理体本具，其次阐明事相造作。前两个门是总说，后八个门是别说。第三和第四两个门，偏重于显现性德（svabhava-guna，指本有的德行）；第五等门，偏重于显现修德（bhavana-guna，指修习而得的德行）。第九个门是横向论述，第十个门是纵向论述。然而，在这十个门中，第五个门最为重要，因为事理、总别、性修、横竖等义，都离不开这一念。因为这一念是全体法界，所以学者只要能透彻明白这一个门，那么前后所有的门，都包含在其中了。’又，这十个科目都称为‘门’，‘门’以能够通达为意义，意思是说这十个科目，门门都能通达。下面阐明立论，先阐明第一个门。 ○第一、一真法界门。又分为两个部分：一是偈颂，二是论文。○现在开始第一部分。 一真法性中，具足十法界（dasa-dhatu）。依正本融通，生佛非殊致。 这一科阐明理体本具，意思是说众生一念心性，本来就具足三千实相（tri-sahasra-satya-laksana）。《法华经》（Saddharma Pundarika Sutra）说：‘只有佛与佛，才能究竟明白诸法的实相。’什么是诸法的实相呢？就是诸法如是相、如是性等等。意思是说，这心中，本来就具足十法界，十界各自具足十界，共同构成百界。每一界又具足十如是，就构成千如是。所以说百界千如。又有假名一千，实法一千，依报一千，就构成三千。这三千法，不离一念妄心。妄心既然如此，妄境也是如此。随便拿起一香、一花、一尘、一声
English
English version: The meaning is completely stated. ○ The third section establishes arguments by categories. Within this, there are two parts: first, categorizing; second, establishing arguments. ○ Now, the first part begins. This treatise will be created by establishing ten gates: 1. The Gate of the One True Dharmadhatu (Eka-satya-dharmadhatu-dvara, the gate of the absolutely true essence of the universe); 2. The Gate of the Origination of Body and Land (Kaya-bhumi-pratityasamutpada-dvara, the gate of the interdependent origination of body, mind, and environment); 3. The Gate of the Interpenetration of Mind and Land (Citta-bhumi-samapatti-dvara, the gate of the mutual fusion of mind and environment); 4. The Gate of the Non-Duality of Sentient Beings and Buddhas (Sattva-buddha-advaya-dvara, the gate of the non-distinction between sentient beings and Buddhas); 5. The Gate of the Dharmadhatu as a Thought (Dharmadhatu-citta-dvara, the gate of the universe as a thought); 6. The Gate of the Mutual Devouring of Object and Contemplation (Visaya-dhyana-paraspara-grasana-dvara, the gate of the mutual absorption of realm and contemplation); 7. The Gate of the Three Contemplations as the Nature of Reality (Tri-laksana-svabhava-dvara, the gate of the three contemplations as the natural state); 8. The Gate of Spontaneous Response (Pratyaya-anukula-anivrtti-dvara, the gate of natural and unimpeded response); 9. The Gate of Constant Oneness (Paraspara-nitya-eka-dvara, the gate of constant unity); 10. The Gate of Mutual Existence of Present and Future (Vartamana-anagata-paraspara-avasthita-dvara, the gate of the mutual existence of present and future). The Venerable Master Chewu said: 'The main points of these ten gates are: first, to clarify the inherent principle; second, to clarify the creation of phenomena. The first two gates are general, and the latter eight are specific. The third and fourth gates particularly reveal the virtue of inherent nature (svabhava-guna, the inherent virtues); the fifth and subsequent gates particularly reveal the virtue of cultivation (bhavana-guna, the virtues acquired through practice). The ninth gate discusses horizontally, and the tenth gate discusses vertically. However, among these, the fifth gate is the most important, because the meanings of principle and phenomena, general and specific, inherent nature and cultivation, horizontal and vertical, are all inseparable from this one thought. Because this one thought is the entire Dharmadhatu, if a student can thoroughly understand this one gate, then all the preceding and following gates are contained within it.' Furthermore, these ten categories are all called 'gates' because 'gate' signifies the ability to connect, meaning that each of these ten categories can connect. The establishment of the arguments will be explained below, starting with the first gate. ○ The first gate: The Gate of the One True Dharmadhatu. It is divided into two parts: first, the verse; second, the treatise. ○ Now, the first part begins. Within the One True Dharmadhatu, the ten Dharmadhatus (dasa-dhatu) are fully present. The dependent and the proper are originally interconnected; sentient beings and Buddhas are not essentially different. This section clarifies the inherent principle, meaning that the one thought of sentient beings inherently possesses the three thousand aspects of reality (tri-sahasra-satya-laksana). The Lotus Sutra (Saddharma Pundarika Sutra) says: 'Only Buddhas together can fully understand the true aspect of all dharmas.' What is the true aspect of all dharmas? It is the suchness of dharmas, such as their appearance, nature, and so on. This means that within this mind, the ten Dharmadhatus are inherently present. Each of the ten realms possesses ten realms, forming a hundred realms. Each realm also possesses ten suchnesses, forming a thousand suchnesses. Therefore, it is said to be a hundred realms and a thousand suchnesses. There are also a thousand provisional names, a thousand real dharmas, and a thousand dependent retributions, forming three thousand. These three thousand dharmas are inseparable from one deluded thought. Since the deluded mind is like this, so is the deluded realm. Pick up any incense, flower, dust, or sound --------------------------------------------------------------------------------
Chinese
。皆即三千实相。是故依正融通。生佛非殊也。 ○二论文分二。初立义。二防难。初又三。初总标。二别释。三结成○今初。 论曰。一真法界。即众生本有心性。此之心性。具无量德。受无量名。 若约性德。随拈一法。皆即法界。皆具无量德。受无量名。今言众生心性者。乃观心释。谓心佛众生。三无差别。若约佛法释。初机之人。则疑太高。若约众生法。又疑太广。故但就现前一念第六意识释。近而复要也。众生者。谓五阴四大和合。假曰众生。本有者。本来非无。强名曰有也。心性者。寂而常照。强名曰心。照而常寂。强名曰性。德者。实有功能。名者。随功立号也。总标竟。 ○二别释二。初徴释具德。二徴释受名。初又四。初分别三德。二融会三德。三会同三谛。四引经证明。初又二。初总标。二别明○今初。 云何具无量德。举要言之。谓性体。性量。性具。 ○二别明又三。初明性体。二明性量。三明性具○今初。 云何性体。谓此心性。离四句。绝百非。体性坚凝。清净无染。不生不灭。常住不坏。 离四绝百。正显体。体性下四句。明具德。四句者。谓有句。无句。亦有亦无句。非有非无句。百非。谓上四句。各具四句。四四成十六句。约 皆是三千实相的体现。因此，依报和正报相互融合，众生与佛没有本质上的区别。 ○二、论文分为两个部分。首先是确立义理，其次是防止疑问。首先确立义理，又分为三个部分：首先是总标，其次是分别解释，最后是总结完成。○现在开始第一个部分。 论中说：‘一真法界’，就是众生本来具有的心性。这个心性，具备无量的功德，承受无量的名称。 如果从心性的功德来说，随便拈出一个法，都是法界的体现，都具备无量的功德，承受无量的名称。现在说众生心性，是按照观心的角度来解释，认为心、佛、众生，三者没有差别。如果按照佛法的角度来解释，初学的人会觉得太高深。如果按照众生法的角度来解释，又会觉得太广泛。所以只就当前一念的第六意识来解释，既贴近又重要。众生，是指五阴、四大和合，假名为众生。本有，是指本来就不是没有，勉强称之为有。心性，寂静而常照，勉强称之为心；照而常寂静，勉强称之为性。德，是指真实具有的功能；名，是指随着功能而建立的称号。总标部分结束。 ○二、分别解释分为两个部分：首先是阐释具备功德，其次是阐释承受名称。首先阐释具备功德，又分为四个部分：首先是分别三德，其次是融合三德，再次是会同三谛，最后是引用经典证明。首先分别三德，又分为两个部分：首先是总标，其次是分别阐明。○现在开始第一个部分。 什么是具备无量的功德？概括来说，就是性体（xìng tǐ，essence of nature），性量（xìng liàng，capacity of nature），性具（xìng jù，endowment of nature）。 ○二、分别阐明又分为三个部分：首先是阐明性体，其次是阐明性量，再次是阐明性具。○现在开始第一个部分。 什么是性体？就是这个心性，远离四句，超越百非，体性坚固凝定，清净没有污染，不生不灭，常住不坏。 远离四句，超越百非，正是为了彰显性体。体性以下的四句，是为了说明具备功德。四句，是指有句、无句、亦有亦无句、非有非无句。百非，是指以上四句，每一句又各自具有四句，四四相乘成为十六句。再约