Chinese
此中二段。初正明。楞严下。引证也。事中十界者。谓事法界也。法界者。一切众生身心本体。法者。轨则义。界。具性分二义。若约事说。即分义。若约理说。即性义。以此性分互相交络。则成四种法界义。一者事法界。谓十界众生。身心差别。各有分齐。二理法界。谓十界众生。同一理体。三理事无碍法界。谓理由事显。事由理成。理事互融。名理事无碍。四事事无碍法界者。谓一一分齐事法。称性互融。一多相即。大小互容。重重无尽。名事事无碍也。三身者。法报化也。十界各具三身。谓九界苦。即法身。业即解脱。即应化身。惑即般若。即报身。得论六即。佛界三身。又论单复。四土。亦论亦即。若依若正。若单若复。若凡若圣。悉由真如随缘而变造。当体即真者。谓事法界中。随拈一法。当体即性体性量。离过绝非。竖穷横遍也。一法既尔。法法皆然。故得互相摄入。主伴重重。而成事事无碍法界也。故曰无一丝毫法。可加于其间。可损于其间也。楞严经下。引证也。见者。十界八识能缘见分。心法也。见缘者。十界八识所缘相分。境法也。所想相者。众生不了如幻。妄起我法二执也。如虚空华。本无所有者。不唯我法本空。而且心境如幻也。此见及缘。元是菩提妙净明体 现代汉语译本：这就是菩提妙净明体。 这里分为两段。首先是正面阐明。‘楞严下’是引用证明。‘事中十界’指的是事法界。法界，是一切众生的身心本体。‘法’是轨则的意思，‘界’具有性质和分界两种含义。如果从现象上说，就是分界；如果从理体上说，就是性质。因为这种性质和分界互相交织，就形成了四种法界：一是事法界，指十界众生的身心差别，各有界限；二是理法界，指十界众生，同一理体；三是理事无碍法界，指理通过事显现，事通过理成就，理事互相融合，称为理事无碍；四是事事无碍法界，指每一个有界限的事法，都与真性相符而互相融合，一即是多，大小互容，重重无尽，称为事事无碍。‘三身’指的是法身、报身、化身。十界众生各自具有三身，九界的苦难，即是法身；业障即是解脱，即是应化身；迷惑即是般若，即是报身。可以从六即佛的角度来讨论，佛界的三身，又可以讨论单重和多重。四土，也可以讨论亦和即，若依报土若正报土，若单若复，若凡若圣，都由真如随缘而变现。‘当体即真’，指的是在事法界中，随便拈起一法，其当下的体性就是真如的体性和量，超越了过失，断绝了谬误，竖穷三际，横遍十方。一法如此，一切法都是如此，所以能够互相摄入，主伴重重，从而成就事事无碍法界。所以说，没有一丝一毫的法，可以加在其上，也没有一丝一毫的法，可以从其上减损。‘楞严经下’，是引用证明。‘见者’，是十界八识的能缘见分，属于心法。‘见缘者’，是十界八识所缘的相分，属于境法。‘所想相者’，是众生不明白如幻的道理，妄生我执和法执。‘如虚空华，本无所有者’，不仅是我法本空，而且心境也如幻。这能见之‘见’和所缘之‘缘’，原本就是菩提妙净明体。
English
English version: This is precisely the Bodhi Wonderful Pure Bright Essence. Here are two sections. The first is the direct explanation. 'Leng Yan Xia' is the citation for proof. 'Shi Zhong Shi Jie' (Ten Realms in Phenomena) refers to the phenomenal realm. The Dharma Realm is the essence of the body and mind of all sentient beings. 'Dharma' means principle, and 'Realm' has two meanings: nature and division. If speaking from the perspective of phenomena, it is division; if speaking from the perspective of principle, it is nature. Because this nature and division intertwine, four types of Dharma Realms are formed: First, the Shi Fa Jie (Phenomenal Dharma Realm), which refers to the differences in the body and mind of sentient beings in the Ten Realms, each with its own boundaries; second, the Li Fa Jie (Principle Dharma Realm), which refers to the Ten Realms of sentient beings sharing the same principle essence; third, the Li Shi Wu Ai Fa Jie (Principle and Phenomena Unobstructed Dharma Realm), which means that principle is revealed through phenomena, and phenomena are accomplished through principle, with principle and phenomena interpenetrating, called Principle and Phenomena Unobstructed; fourth, the Shi Shi Wu Ai Fa Jie (Phenomena and Phenomena Unobstructed Dharma Realm), which means that each bounded phenomenal dharma is in accordance with its nature and interpenetrates, one is many, large and small accommodate each other, endlessly, called Phenomena and Phenomena Unobstructed. 'San Shen' (Three Bodies) refers to Dharmakaya (法身), Sambhogakaya (报身), and Nirmanakaya (化身). The sentient beings of the Ten Realms each possess the Three Bodies. The suffering of the Nine Realms is the Dharmakaya; karma is liberation, which is the Nirmanakaya; delusion is Prajna, which is the Sambhogakaya. We can discuss it from the perspective of the Six Identities of Buddhahood, and the Three Bodies of the Buddha Realm can also be discussed in terms of single and multiple. The Four Lands can also be discussed in terms of 'is' and 'as,' whether it is dependent land or proper land, whether it is single or multiple, whether it is ordinary or holy, all are transformed by the Tathagata following conditions. 'Dang Ti Ji Zhen' (The very substance is truth) refers to, in the Phenomenal Dharma Realm, picking up any dharma, its immediate nature is the nature and measure of Suchness, transcending faults and cutting off errors, vertically exhausting the three periods of time, and horizontally pervading the ten directions. If one dharma is like this, all dharmas are like this, so they can mutually incorporate, with principal and subordinate layers, thus accomplishing the Phenomena and Phenomena Unobstructed Dharma Realm. Therefore, it is said that there is not a single dharma that can be added to it, nor is there a single dharma that can be subtracted from it. 'Leng Yan Jing Xia' is the citation for proof. 'Jian Zhe' (The seer) is the seeing aspect of the perceiving consciousness of the Ten Realms and Eight Consciousnesses, belonging to the mind dharma. 'Jian Yuan Zhe' (The seen object) is the object aspect perceived by the Ten Realms and Eight Consciousnesses, belonging to the object dharma. 'Suo Xiang Xiang Zhe' (The imagined appearance) is that sentient beings do not understand the principle of illusion and falsely arise the attachment to self and dharma. 'Ru Xu Kong Hua, Ben Wu Suo You Zhe' (Like flowers in the sky, originally without anything) means that not only are self and dharma originally empty, but also the mind and object are like illusions. This 'seeing' and 'seen' are originally the Bodhi Wonderful Pure Bright Essence. --------------------------------------------------------------------------------
Chinese
者。谓心境二法。唯一真如性体性量也。正辩缘起竟。 ○二结示净宗。 若然。则娑婆。极乐。此世众生当生九品。弥陀已成吾心当果。悉由心性之所变造。心具而造。岂分能所。即心是佛。即佛是心。即心是土。即土是心。即心是果。即果是心。能造因缘。及所造法。当处皆是心性。故明此宗而求生乐土者。乃生与无生两冥之至道也。 结示净宗者。谓结示唯心之宗。唯佛之宗。绝待圆融之宗。超情离见之宗也。此中二段。初结唯心变造。示生则决定生义。二结变造唯心。示无生则决定无生义也。若然者。承上文也。娑婆极乐者。明唯心变造之土也。此世众生当生九品者。明唯心变造众生也。弥陀已成吾心当果者。明唯心变造之佛也。故曰悉由心性之所变造也。下明无生义。心具而造。岂分能所者。谓国土众生及佛。并是心中本具。而今造出。元无能生所生也。即心是佛。即佛是心。则佛无生也。即心是土。即土是心。则土无生也。即心是果。即果是心。则果无生也。亦众生无生也。能造因缘。即十界之因也。所造法。即十界之果也。当处皆是心性者。因缘当处是心。则因缘无生也。果当处是心。则果无生也。以此而例。唯心变造。明其生则决定有生。变造唯心。明其无生决定无生。若二义相 现代汉语译本 这指的是心和境这两种法，它们唯一的、真实的如来藏自性本体和性量。以上是关于缘起的正确论述。 ○二、总结并揭示净土宗。 如果这样，那么娑婆世界（Saha world，指我们所居住的充满烦恼的世界）和极乐世界（Sukhavati，阿弥陀佛的净土），此世的众生应当往生九品莲花，阿弥陀佛（Amitabha）已经成就我心所当成就的果位，这些都是由心性所变现创造的。心性本具而创造，哪里还有能造和所造的分别呢？即心是佛，即佛是心；即心是土，即土是心；即心是果，即果是心。能造的因缘和所造的法，当下都是心性。所以，明白这个宗义而求生极乐净土的人，才是生与无生两种境界都已明了的至高境界。 总结并揭示净土宗，指的是总结并揭示唯心之宗、唯佛之宗、绝待圆融之宗、超情离见之宗。这里分为两段。首先总结唯心变造，揭示往生则决定往生的含义。其次总结变造唯心，揭示无生则决定无生的含义。‘若然者’，是承接上文所说。‘娑婆极乐者’，说明唯心变造的国土。‘此世众生当生九品者’，说明唯心变造的众生。‘弥陀已成吾心当果者’，说明唯心变造的佛。所以说‘悉由心性之所变造也’。下面说明无生的含义。‘心具而造。岂分能所者’，指的是国土、众生以及佛，都是心中本自具足的，现在创造出来，原本就没有能生和所生的分别。‘即心是佛。即佛是心’，那么佛就没有生灭。‘即心是土。即土是心’，那么净土就没有生灭。‘即心是果。即果是心’，那么果位就没有生灭。同样，众生也没有生灭。‘能造因缘’，指的是十法界的因。‘所造法’，指的是十法界的果。‘当处皆是心性者’，因缘当下就是心，那么因缘就没有生灭。果当下就是心，那么果就没有生灭。以此类推，唯心变造，说明往生则决定有往生。变造唯心，说明无生则决定无生。如果这两种含义相互...
English
English version This refers to the two dharmas of mind and environment, which are the only true Thusness (Tathata) nature, substance, and measure. The correct explanation of dependent origination (Pratītyasamutpāda) is now complete. ○2. Concluding and revealing the Pure Land School. If so, then the Saha world (Saha world, referring to the world we live in, full of troubles) and the Sukhavati (Sukhavati, the Pure Land of Amitabha Buddha), the sentient beings in this world should be reborn in the nine grades of lotuses, and Amitabha (Amitabha) has already achieved the fruit that my mind should achieve. These are all transformed and created by the nature of the mind. The mind inherently possesses and creates, so how can there be a distinction between the creator and the created? The mind is the Buddha, and the Buddha is the mind; the mind is the land, and the land is the mind; the mind is the fruit, and the fruit is the mind. The causal conditions that can create and the dharmas that are created are all the nature of the mind at the present moment. Therefore, those who understand this school and seek rebirth in the Pure Land are in the supreme state of understanding both birth and non-birth. Concluding and revealing the Pure Land School means concluding and revealing the school of Mind-Only, the school of Buddha-Only, the school of absolute and harmonious integration, and the school that transcends emotions and separates from views. This is divided into two sections. First, it concludes the transformation of Mind-Only, revealing that rebirth means definite rebirth. Second, it concludes the transformation of Mind-Only, revealing that non-birth means definite non-birth. 'If so' refers to what was said above. 'Saha and Sukhavati' explains the lands transformed by Mind-Only. 'Sentient beings in this world should be reborn in the nine grades' explains the sentient beings transformed by Mind-Only. 'Amitabha has already achieved the fruit that my mind should achieve' explains the Buddha transformed by Mind-Only. Therefore, it is said that 'all are transformed by the nature of the mind'. The following explains the meaning of non-birth. 'The mind inherently possesses and creates, so how can there be a distinction between the creator and the created?' refers to the lands, sentient beings, and Buddhas, which are all inherently complete in the mind. Now that they are created, there is originally no distinction between the creator and the created. 'The mind is the Buddha, and the Buddha is the mind,' then the Buddha has no birth and death. 'The mind is the land, and the land is the mind,' then the Pure Land has no birth and death. 'The mind is the fruit, and the fruit is the mind,' then the fruit has no birth and death. Similarly, sentient beings have no birth and death. 'The causal conditions that can create' refers to the causes of the ten realms. 'The dharmas that are created' refers to the fruits of the ten realms. 'All are the nature of the mind at the present moment' means that the causal conditions are the mind at the present moment, then the causal conditions have no birth and death. The fruit is the mind at the present moment, then the fruit has no birth and death. By analogy, the transformation of Mind-Only explains that rebirth means definite rebirth. The transformation of Mind-Only explains that non-birth means definite non-birth. If these two meanings are mutually... --------------------------------------------------------------------------------
Chinese
成。则决定亦生亦无生。若二义互夺。则决定非生非无生也。若言有生。乃唯佛之宗。若言无生。乃唯心之宗。若言非生非无生。乃绝待之宗。若言亦生亦无生。乃圆融之宗。一句中圆该四句。而又圆超四句。而又正圆该时。便圆超。正圆超时。便圆该。圆超圆该。同时无碍。乃超情离见之宗。故曰明此宗旨而求生乐土者。乃生与无生两冥之至道也。若再例释者。亦是求也。亦无求也。亦非求非无求也。亦亦求亦无求也。亦求生也。亦求无生也。亦求非生非无生也。亦求亦生亦无生也。两冥至道。亦四冥至道。亦五冥至道。亦冥也。亦不冥也。亦亦冥亦不冥。亦不冥亦非冥至道也。身土缘起门竟。 ○三心土相即门。又二。初偈颂。二论文○今初。 西方安乐土。去此十万亿。与我介尔心。初无彼此异。 即者。是也。谓即心是土。即土是心也。心者。乃一念之见分也。土。乃相分。见相唯是一心。故曰此见及缘。元是菩提妙净明体。云何于中有是非是也。 ○二论文分二。初正辩。相即。二问答申明○今初。 论曰。佛说阿弥陀经云。从是西方过十万亿佛土。有世界名曰极乐。百亿日月。百亿须弥。百亿大海。百亿铁围山。名一佛土。十千为万。十万为亿。一佛国土。已自广大。况 现代汉语译本：如果说‘成’，那么就决定了既是生也是无生。如果这两种意义互相冲突，那么就决定了既非生也非无生。如果说‘有生’，那是唯有佛的宗旨；如果说‘无生’，那是唯有心的宗旨；如果说‘非生非无生’，那是超越对待的宗旨；如果说‘亦生亦无生’，那是圆融的宗旨。一句话中圆满包含四句，而且又圆满超越四句，而且正在圆满包含时，就圆满超越。正在圆满超越时，就圆满包含。圆满超越和圆满包含，同时没有障碍，乃是超越情识、远离见解的宗旨。所以说，明白这个宗旨而求生极乐净土的人，乃是生与无生两种对立都泯灭的至高道理。如果再举例解释，就是‘也是求’，‘也是无求’，‘也是非求非无求’，‘也是既求也无求’，‘也是求生’，‘也是求无生’，‘也是求非生非无生’，‘也是求既生也无生’。两种对立都泯灭是至高道理，四种对立都泯灭也是至高道理，五种对立都泯灭也是至高道理，‘也是泯灭’，‘也是不泯灭’，‘也是既泯灭也不泯灭’，‘也是不泯灭也非泯灭’，都是至高道理。身土缘起门结束。 三、心土相即门。又分为二：一是偈颂，二是论文。现在先说偈颂： ‘西方安乐土（Sukhavati），距离此地十万亿佛土，与我这微小的心念，本来就没有彼此的差异。’ ‘即’，就是‘是’的意思。意思是说，即心是土，即土是心。心，就是一念的见分。土，就是相分。见分和相分唯一是心。所以说：‘此见及缘，元是菩提妙净明体。云何于中有是非是也？’ 二、论文分为二：一是正面辩论相即，二是问答申明。现在先说正面辩论相即： 论曰：佛说《阿弥陀经》说：‘从这里向西方，经过十万亿佛土，有一个世界名叫极乐（Sukhavati）。百亿日月，百亿须弥山（Sumeru），百亿大海，百亿铁围山（Cakravada），称为一佛土。’十千为万，十万为亿。一佛国土，已经非常广大，何况是...