English
English version: If it is said 'accomplished,' then it is determined to be both 'birth' and 'no-birth.' If these two meanings contradict each other, then it is determined to be neither 'birth' nor 'no-birth.' If it is said 'birth,' that is solely the doctrine of the Buddha; if it is said 'no-birth,' that is solely the doctrine of the mind; if it is said 'neither birth nor no-birth,' that is the doctrine of transcending duality; if it is said 'both birth and no-birth,' that is the doctrine of perfect integration. One sentence perfectly encompasses the four phrases, and moreover, perfectly transcends the four phrases. And when it perfectly encompasses the moment, it perfectly transcends. When it perfectly transcends the moment, it perfectly encompasses. Perfect transcendence and perfect encompassment are simultaneously without obstruction; this is the doctrine of transcending emotions and leaving behind views. Therefore, it is said that those who understand this doctrine and seek rebirth in the Pure Land of Bliss (Sukhavati) are on the supreme path of the mutual annihilation of both birth and no-birth. If we further illustrate with examples, it is 'also seeking,' 'also not seeking,' 'also neither seeking nor not seeking,' 'also both seeking and not seeking,' 'also seeking birth,' 'also seeking no-birth,' 'also seeking neither birth nor no-birth,' 'also seeking both birth and no-birth.' The mutual annihilation of two is the supreme path, the mutual annihilation of four is also the supreme path, the mutual annihilation of five is also the supreme path, 'also annihilation,' 'also not annihilation,' 'also both annihilation and not annihilation,' 'also neither annihilation nor not annihilation' are all the supreme path. The chapter on the arising of the body and land concludes. 3. The Gate of the Non-duality of Mind and Land. Again, divided into two: first, a verse; second, a treatise. Now, first the verse: 'The Land of Bliss (Sukhavati) in the West, is distant by a hundred trillion Buddha-lands, yet with my tiny mind, there is originally no difference between here and there.' 'Is' means 'is.' It means that the mind is the land, and the land is the mind. The mind is the seeing-aspect of a single thought. The land is the object-aspect. The seeing-aspect and object-aspect are only one mind. Therefore, it is said: 'This seeing and its conditions are originally the wondrous, pure, and bright essence of Bodhi. How can there be right and wrong within it?' 2. The treatise is divided into two: first, directly debating non-duality; second, clarifying through questions and answers. Now, first, directly debating non-duality: The treatise says: The Buddha said in the Amitabha Sutra: 'From here, passing westward through a hundred trillion Buddha-lands, there is a world called Sukhavati (极乐). A hundred billion suns and moons, a hundred billion Mount Sumerus (须弥山), a hundred billion great oceans, a hundred billion Iron Ring Mountains (铁围山), are called one Buddha-land.' Ten thousand is a myriad, ten myriads is a hundred million. One Buddha-land is already vast, how much more... --------------------------------------------------------------------------------
Chinese
亿佛土乎。况十万亿乎。是则极乐国土。去此甚远。博地凡夫。念佛求生。弹指即到者。正由生吾心所具之佛土也。言介尔心者。即凡夫念佛之心也。刹那之心。至微至劣。故称介尔。谓十万亿远之佛土。居于凡夫介尔之心。即心是土。即土是心。故曰初无彼此异。 百亿日月等者。乃明三千大千世界。为一佛所化。故为一佛土也。三千。谓小千中千大千也。一日月。一须弥。一大海。一铁围。乃一四天下。一千四天下。为小千世界。一千小千。为中千。一千中千。为一大千世界。一共有百亿日月等也。十千为万下。况显其远也。博地下。正明相即。博地者。大地也。刹那者。此云极少时。一念中有九十刹那。故曰极少。一念心起必具四分。所生之土。乃相分。能生之心。乃见分。见相。唯一自证分。及证自证分。四分唯是一心。故曰即心是土。即土是心。而无彼此也。正辩相即竟。 ○二问答申明。 问曰。介尔之心。居于方寸(博地疑团)。何能包许远之佛土。答曰。介尔之心。昧者谓小。达人大观。真妄无二。盖此妄心。全性而起。性既无边。心亦无际。性如大海。心如浮沤。全海为沤。沤还匝海。盖真如不变随缘。随缘不变。既曰随缘不变。岂可以真妄而局大小哉。 方寸者。肉团 现代汉语译本： 问：是亿佛土吗？何况是十万亿佛土呢？这样说来，极乐国土距离这里非常遥远。那么，身为博地凡夫（指根基浅薄的凡夫），念佛求生净土，弹指间就能到达，这正是因为极乐净土本来就存在于我们心中啊。所说的‘介尔心’，就是指凡夫念佛的这颗心。刹那之心，极其微小，极其薄弱，所以称为‘介尔’。意思是说，那十万亿遥远的佛土，就存在于凡夫这微小的心中，即心是土，即土是心，所以说本来就没有彼此的差异。 ‘百亿日月等’，是说明三千大千世界，为一个佛所教化，所以为一个佛土。三千，是指小千、中千、大千世界。一日月、一须弥山（Mount Sumeru，佛教宇宙观中的圣山）、一大海、一铁围山（Chakravada，环绕世界的山脉），构成一个四天下（Jambudvipa，人类居住的大陆）。一千个四天下，为一个‘小千世界’。一千个小千世界，为一个‘中千世界’。一千个中千世界，为一个‘大千世界’。总共有百亿个日月等。‘十千为万’，更是为了显示其遥远。‘博地下’，正是说明相即的道理。‘博地’，指大地。‘刹那’，这里指极短的时间。一念之中有九十个刹那，所以说是极短。一念心生起，必定具备四分：所生的净土，是相分；能生之心，是见分；见分和相分，唯一自证分，以及证自证分。这四分唯一是心，所以说即心是土，即土是心，而没有彼此的差别。以上是辨析相即的道理。 ○二、问答申明 问：这微小的心，存在于方寸（指心脏，博地疑团），怎么能够容纳如此遥远的佛土呢？ 答：这微小的心，迷惑的人认为它小，通达的人用宏大的视角来看，真和妄本来就没有差别。因为这妄心，完全是从自性而生起的。自性既然没有边际，心也就没有边际。自性如同大海，心如同浮沤（水泡）。整个大海都是浮沤，浮沤也遍布大海。真如（Tathata，事物的真实本性）不变随缘，随缘不变。既然说是随缘不变，怎么可以用真妄来局限大小呢？ 方寸，指肉团心。
English
English version: Question: Is it a billion Buddha lands? What about ten trillion Buddha lands? In that case, the Land of Ultimate Bliss (Sukhavati) is extremely far away from here. Then, how can an ordinary person with shallow roots (Bodhi ordinary person), who recites the Buddha's name seeking rebirth, arrive there in the snap of a finger? It is precisely because the Land of Ultimate Bliss is inherent in our own mind. The 'momentary mind' (Kshana-citta) refers to the mind of an ordinary person reciting the Buddha's name. The mind in a kshana (instant), is extremely subtle and weak, hence it is called 'momentary'. It means that the Buddha land, which is ten trillion distances away, resides within the momentary mind of an ordinary person. That is, the mind is the land, and the land is the mind. Therefore, it is said that there is originally no difference between them. ‘Hundred billion suns and moons, etc.’, explains that the three thousand great thousand worlds are transformed by one Buddha, hence it is one Buddha land. The three thousand refers to the small thousand, middle thousand, and great thousand worlds. One sun and moon, one Mount Sumeru, one great sea, and one Iron Ring Mountain (Chakravada) constitute one Jambudvipa (four continents). One thousand Jambudvipas constitute a 'small thousand world'. One thousand small thousand worlds constitute a 'middle thousand world'. One thousand middle thousand worlds constitute a 'great thousand world'. In total, there are a hundred billion suns and moons, etc. 'Ten thousand times ten thousand' further emphasizes its distance. 'Bodhi below' precisely explains the principle of interpenetration. 'Bodhi' refers to the great earth. 'Kshana' here refers to an extremely short period of time. There are ninety kshanas in one thought, hence it is said to be extremely short. When a thought arises, it necessarily possesses four parts: the pure land that is produced is the object-aspect (lakshana-bhaga); the mind that is capable of producing is the subject-aspect (darshana-bhaga); the seeing-aspect and the object-aspect, the self-awareness aspect (svasamvedana-bhaga), and the awareness-of-self-awareness aspect (saksat-svasamvedana-bhaga). These four parts are solely the mind, hence it is said that the mind is the land, and the land is the mind, and there is no difference between them. The above is the analysis of the principle of interpenetration. ○2. Questions and Answers for Further Explanation Question: This momentary mind, residing within the square inch (referring to the heart, Bodhi doubt), how can it contain such a distant Buddha land? Answer: This momentary mind, those who are deluded think it is small, those who are enlightened view it with a grand perspective. Truth and falsehood are originally not different. Because this deluded mind arises entirely from the self-nature. Since the self-nature is boundless, the mind is also boundless. The self-nature is like the great ocean, the mind is like a floating bubble. The entire ocean is the bubble, and the bubble also encompasses the ocean. The True Thusness (Tathata) remains unchanged while adapting to conditions, and adapts to conditions while remaining unchanged. Since it is said to adapt to conditions while remaining unchanged, how can we limit its size with truth and falsehood? Square inch refers to the fleshy heart. --------------------------------------------------------------------------------
Chinese
心也。此心方圆。不出寸许。故曰方寸。乃五脏中心脏。浮尘意根。俗云神藏于心。故曰居于方寸。亦第八识相分。答中言真妄无二者。真。谓真性。妄。谓妄心。性。乃不变之体。心。乃随缘之用。体用不二也。妄心全性而起者。谓全竖穷横遍之性。起为介尔之心。全介尔之心。即竖穷横遍之性。故曰性既无边。心亦无际也。性如大海。更以喻释也。文可知。心土相即门竟。 ○四生佛不二门。又二。初偈颂。二论文○今初。 阿弥与凡夫。迷悟虽有殊。佛心众生心。究竟无有二。 ○二论文分四。初生佛分于迷悟。二迷悟依于心性。三心性体不受迷。四称性行无虚弃○今初。 论曰阿弥陀佛者。果人也。成就三身。四智。十力。四无所畏。十八不共等功德。凡夫者。因人也。具足无量恒沙烦恼。造作无量恒沙业系。当受无量恒沙生死。迷悟之相。譬彼云泥。 三身者。梵语毗卢遮那。此云遍一切处。华严云。法身遍在一切处。一切众生及国土。三世悉在无有余。无有形相而可得。梵语卢舍那。此云光明遍照。梵网云。我今卢舍那。方坐莲华台等。梵语释迦牟尼。此云能仁寂默。然此三名。不可定执。晋译华严。皆卢舍那。唐译皆称毗卢遮那。华严又云。或名释迦。或名遮那等。只 现代汉语译本： ‘心也。此心方圆。不出寸许。故曰方寸。乃五脏中心脏。浮尘意根。俗云神藏于心。故曰居于方寸。亦第八识相分。’这里的心，指的是方寸之心，它方圆不大，大约只有一寸左右，所以叫做方寸。它是五脏之中心脏，也是浮动的尘埃般的意念的根本。世俗说神藏在心中，所以说心居住在方寸之间。这也可以说是第八识（阿赖耶识）的相分（现象）。 ‘答中言真妄无二者。真。谓真性。妄。谓妄心。性。乃不变之体。心。乃随缘之用。体用不二也。’回答中说真和妄没有分别，真指的是真性，妄指的是妄心。真性是不变的本体，妄心是随缘而起的作用，本体和作用是不可分割的。 ‘妄心全性而起者。谓全竖穷横遍之性。起为介尔之心。全介尔之心。即竖穷横遍之性。故曰性既无边。心亦无际也。’妄心完全由真性而生起，指的是完全由竖穷横遍的真性，生起微小的心念。而这微小的心念，又完全包含着竖穷横遍的真性。所以说，真性既然无边无际，心念也同样无边无际。 ‘性如大海。更以喻释也。文可知。心土相即门竟。’真性就像大海一样。这是用比喻来解释。从文字上就可以理解。心土相即门到此结束。 ‘○四生佛不二门。又二。初偈颂。二论文○今初。’四生（卵生、胎生、湿生、化生）和佛不二法门，又分为两部分。第一部分是偈颂，第二部分是论文。现在开始第一部分。 ‘阿弥与凡夫。迷悟虽有殊。佛心众生心。究竟无有二。’阿弥陀佛（Amitabha）和凡夫，虽然在迷惑和觉悟上有区别，但是佛的心和众生的心，最终是没有分别的。 ‘○二论文分四。初生佛分于迷悟。二迷悟依于心性。三心性体不受迷。四称性行无虚弃○今初。’第二部分的论文分为四个部分。第一部分是佛和众生在迷惑和觉悟上的区别，第二部分是迷惑和觉悟依赖于心性，第三部分是心性的本体不受迷惑的影响，第四部分是符合心性的行为不会白费。现在开始第一部分。 ‘论曰阿弥陀佛者。果人也。成就三身。四智。十力。四无所畏。十八不共等功德。凡夫者。因人也。具足无量恒沙烦恼。造作无量恒沙业系。当受无量恒沙生死。迷悟之相。譬彼云泥。’论文中说，阿弥陀佛（Amitabha）是已经证得果位的人，成就了三身（Trikaya）、四智（Four Wisdoms）、十力（Ten Powers）、四无所畏（Four Fearlessnesses）、十八不共法（Eighteen Unshared Qualities）等功德。凡夫是还在因地修行的人，具足无量无数的烦恼，造作无量无数的业力，应当承受无量无数的生死轮回。迷惑和觉悟的差别，就像云和泥一样。 ‘三身者。梵语毗卢遮那。此云遍一切处。华严云。法身遍在一切处。一切众生及国土。三世悉在无有余。无有形相而可得。梵语卢舍那。此云光明遍照。梵网云。我今卢舍那。方坐莲华台等。梵语释迦牟尼。此云能仁寂默。然此三名。不可定执。晋译华严。皆卢舍那。唐译皆称毗卢遮那。华严又云。或名释迦。或名遮那等。只’三身（Trikaya），梵语是毗卢遮那（Vairocana），意思是遍一切处。《华严经》说，法身（Dharmakaya）遍在一切处，一切众生和国土，过去、现在、未来三世都在其中，没有遗漏，但法身没有具体的形相可以执着。梵语卢舍那（Locana），意思是光明遍照。《梵网经》说，‘我现在是卢舍那佛，端坐在莲花台上’等等。梵语释迦牟尼（Sakyamuni），意思是能仁寂默。然而，这三个名字，不能固定执着。晋朝翻译的《华严经》，都译为卢舍那佛，唐朝翻译的都称为毗卢遮那佛。《华严经》又说，有时称为释迦，有时称为遮那等等，只是