English
English version: Therefore, the inherent nature of all sentient beings is the Dharmakaya (Body of Essence, the Dharma Body of the Buddha) realized by all Buddhas. The measure of this nature is the Sambhogakaya (Body of Bliss, the Reward Body of the Buddha). The inherent qualities of this nature are the Nirmanakaya (Body of Transformation, the Emanation Body of the Buddha). The Four Wisdoms, Ten Powers, Four Fearlessnesses, Eighteen Unshared Qualities, and other merits can be understood by combining them. Hence, an ancient master said: 'Within the minds of Buddhas, sentient beings are in every dust mote of the Pure Land; within the minds of sentient beings, Buddhas are realizing truth in every thought.' Therefore, Amitabha (Infinite Light Buddha) is my mind, and my mind is Amitabha. Before a thought arises, it is already accomplished; as soon as a thought arises, it is immediately perfected. The interaction of feeling and response is due to this principle. Therefore, the merit of those who recite the Buddha's name is never in vain. 'Can be understood by combining' means that the Dharmakaya, Sambhogakaya, and Nirmanakaya have already been combined. Among the Four Wisdoms, the Great Perfect Mirror Wisdom is the Dharmakaya, which is the essence of nature; the Wisdom of Equality is the Sambhogakaya, which is the measure of nature; the Wisdom of Accomplishing Activities is the Nirmanakaya, which is the inherent quality of nature; the Wisdom of Wonderful Observation pervades the Dharmakaya, Sambhogakaya, and Nirmanakaya. The Ten Powers, Four Fearlessnesses, Unshared Qualities, etc., are each divided into the Four Teachings, and the combination of the Four Teachings allows one to understand the Three Bodies. 'Hence, an ancient master said' is quoting the words of an ancient person to prove the point. 'Sentient beings are in every dust mote of the Pure Land' because sentient beings are Buddhas. 'Realizing truth in every thought' because Buddhas are sentient beings. Because Buddhas are sentient beings, Amitabha is my mind. Because sentient beings are Buddhas, my mind is Amitabha. 'Before a thought arises, it is already accomplished' means that the inherent nature is originally complete. 'As soon as a thought arises, it is immediately perfected' means that cultivation combines with inherent nature, hence the saying 'One thought in accord, one thought Buddha; every thought in accord, every thought Buddha.' The two sentences 'interaction of feeling and response' mean that I am the one who feels, and the Buddha is the one who is felt; the Buddha is the one who responds, and I am the one who is responded to, because there is this non-dual mind. The chapter on the non-duality of sentient beings and Buddhas ends. ○ Five Dharmadhatus as the Second Gate of Mindfulness. First, the verse; second, the essay. ○ Now we begin. The perfectly interpenetrating essence of the Dharmadhatu becomes my one thought. Therefore, my mind that is mindful of the Buddha is entirely the Dharmadhatu. 'The perfectly interpenetrating essence of the Dharmadhatu' is the essence of the Dharmadhatu where there is no obstruction between phenomena. It extends vertically through the three periods of time and horizontally throughout the ten directions, hence it is called 'perfect'. There is no obstruction between phenomena, hence it is called 'interpenetrating'. 'Becomes my one thought' can also be said as one thought of realm, one thought of incense, one thought of flower, etc., there is nothing that is not possible. --------------------------------------------------------------------------------
Chinese
全体是法界者。四种法界也。所念。即事法界。能念。即理法界。能所不二。即理事无碍法界。具足三千。即事事无碍法界也。 ○二论文二。初正辩念体。二结示净宗。初又三。初正辩。二引证。三况显○今初。 论曰。行者称佛名时。作佛观时。作主伴依正余观时。修三种净业时。一心不乱时。散心称名时。以至见思浩浩。恒沙烦恼。凡此有心。皆由真如不变随缘而作。全体即是法界。 三种净业者。一者孝养父母。奉事师长。慈心不杀。修十善业。二者受持三皈。具足众戒。不犯威仪。三者深信因果。读诵大乘。劝进行者。见思者。谓见思二惑。见。谓身边邪见戒。思。谓贪嗔痴慢疑。恒沙烦恼。谓烦恼无尽也。彻祖十门大旨曰。然于十门之中。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。今略为点示。先示本科。行者正当称名时。便是作佛观时。谓一心专注洪名。便是能观所观。此中具足十法成乘。所念洪名。即不思议境。能念。即不思议菩提之心。能所不二。即不思议止观。念念相应。即破法遍。若达此意。即识通塞。能念即念。所念即处。即四念处。念念相续。莫令不相续。即正勤。若功行熟。 现代汉语译本 全体即是法界，指的是四种法界。所念之佛名，即是事法界。能念之心，即是理法界。能念与所念不二，即是理事无碍法界。具足三千诸法，即是事事无碍法界。 ○二论文二。初正辩念体。二结示净宗。初又三。初正辩。二引证。三况显○今初。 论曰：修行者称念佛名时，作佛观想时，作主伴依正等观想时，修习三种净业时，一心不乱时，乃至散乱心称名时，乃至见惑、思惑如恒河沙数般众多，凡此种种有心之行，皆由真如不变随缘而生起。全体即是法界。 三种净业指的是：一者，孝养父母，奉事师长，慈心不杀生，修习十善业。二者，受持三皈依（皈依佛、皈依法、皈依僧），具足众戒，不违犯威仪。三者，深信因果，读诵大乘经典，劝导他人修行。见思惑指的是见惑和思惑。见惑包括身见、边见、邪见、见取见、戒禁取见。思惑包括贪、嗔、痴、慢、疑。恒河沙数烦恼，指的是烦恼无尽无量。彻悟禅师《十门大旨》中说：‘然而在十门之中，第五门最为重要，因为事理、总别、性修、横竖等义，都离不开这一念。因为这一念全体即是法界。’因此，学习的人，只要能对这一门彻底明白，那么前后诸门，都在其中了。现在略微点示本科的内容：修行者正在称念佛名时，便是作佛观想时，一心专注洪名，便是能观与所观。此中具足十法成乘。所念的洪名，即是不思议境。能念的心，即是不思议菩提之心。能念与所念不二，即是不思议止观。念念相应，即是破法遍。如果通达此意，就能识别通塞。能念即是念，所念即是处，即是四念处（身念处、受念处、心念处、法念处）。念念相续，不要令其间断，即是正勤。如果功行纯熟，
English
English version The entirety is the Dharmadhatu (法界, realm of reality), which refers to the four Dharmadhatus. The Buddha's name that is being recited is the Phenomenal Dharmadhatu (事法界, the realm of phenomena). The mind that is reciting is the Principle Dharmadhatu (理法界, the realm of principle). The non-duality of the reciting and the recited is the Non-Obstruction of Principle and Phenomena Dharmadhatu (理事无碍法界, the realm of non-obstruction between principle and phenomena). Possessing the three thousand realms is the Non-Obstruction of Phenomena and Phenomena Dharmadhatu (事事无碍法界, the realm of non-obstruction between phenomena and phenomena). ○ Two sections on the treatise. First, directly discussing the nature of mindfulness. Second, concluding with the Pure Land school. The first is further divided into three: first, direct discussion; second, citing evidence; third, illustrating through analogy. ○ Now, the first. The treatise says: When a practitioner recites the Buddha's name, when contemplating the Buddha, when contemplating the main and supporting environments, when cultivating the three pure karmas, when the mind is unified and undisturbed, even when reciting the name with a scattered mind, even with afflictions like the sands of the Ganges (恒沙, Ganges river) such as views and thoughts, all these mindful actions arise from the unchanging True Thusness (真如, suchness) following conditions. The entirety is the Dharmadhatu. The three pure karmas are: First, being filial to parents, serving teachers and elders, having a compassionate heart and not killing, cultivating the ten wholesome actions. Second, taking refuge in the Three Jewels (三皈, refuge in Buddha, Dharma, Sangha), fully upholding the precepts, not violating the proper conduct. Third, deeply believing in cause and effect, reciting the Mahayana scriptures, encouraging others to practice. 'Views and thoughts' refer to the two delusions of views and thoughts. 'Views' include the views of self, extremes, wrong views, holding to wrong views, and holding to wrong precepts. 'Thoughts' include greed, anger, ignorance, pride, and doubt. 'Afflictions like the sands of the Ganges' refer to endless afflictions. Chan Master Chewu's 'Ten Essential Gates' states: 'Among the ten gates, the fifth gate is the most important, because the meanings of phenomena and principle, general and specific, nature and cultivation, horizontal and vertical, etc., cannot go beyond this one thought. Because this one thought is the entirety of the Dharmadhatu.' Therefore, if a student can thoroughly understand this one gate, then all the preceding and following gates are contained within it. Now, a brief indication of the content of this section: When a practitioner is reciting the Buddha's name, it is the same as contemplating the Buddha. Focusing the mind on the great name is both the ability to contemplate and the object of contemplation. Within this, the ten dharmas for accomplishing the vehicle are fully present. The great name being recited is the inconceivable realm. The mind that is reciting is the inconceivable Bodhi mind. The non-duality of the reciting and the recited is the inconceivable cessation and contemplation. Each thought corresponding is breaking through all dharmas. If one understands this meaning, one can recognize what is unobstructed and what is obstructed. The ability to recite is mindfulness, and the object of recitation is the place, which is the four foundations of mindfulness (四念处, mindfulness of body, feelings, mind, and dharmas). Each thought continues without interruption, which is right diligence. If the practice is mature, --------------------------------------------------------------------------------
Chinese
即如意足。以功行纯熟。即五根生。根生故力用长。即五力。念念觉照。即七觉分。安隐而行。即八圣道。此道品调适。行住坐卧。恳祷礼拜。即对治助开。须识六即位次。莫起上慢。莫令妄想所动。即能安忍。以往生为期。即离法爱。此即十乘观法。亦是作主伴依正余观时。观经疏云。观虽十六。言佛便周。谓以主摄伴。以正摄依也。亦是修三种净业时。谓我今念佛求生者。正为过去无尽父母故。无尽师长故。无量众生故。念念之中。具足如是三心。一句洪名。乃上上品十善。即此便是一体三皈。念念相续。便具足众戒。行住坐卧不离。乃不犯威仪。念佛为因。净土为果。正当念念相续。即大乘经典。即此心佛。即第一义谛。亦以此劝进行者。亦是见思浩浩时。烦恼不曾断故。此略点本科。再点十门。既曰法界全体。便是一真法界门。所念之佛即性具。能念之心即性量。能所不二即性体。此即三谛。能念属身。所念属土。能所惟一缘起。即身土缘起门。即能是所即所是能。即心土相即门。能念是生。所念是佛。能所不二。即生佛不二门。能念是观。所念是境。离能无所。离所无能。即境观相吞门。境为妙假观为空。境观双亡即是中。即三观法尔门。能念为感。所念为应。即感应任运门。能念是此。所念是彼。能所不 现代汉语译本 ‘即如意足’（指四如意足之一）。以功行纯熟，即五根生。根生故力用长，即五力。念念觉照，即七觉分。安隐而行，即八圣道。此道品调适，行住坐卧，恳祷礼拜，即对治助开。须识六即位次，莫起上慢，莫令妄想所动，即能安忍，以往生为期，即离法爱。此即十乘观法，亦是作主伴依正余观时。《观经疏》云：‘观虽十六，言佛便周。谓以主摄伴，以正摄依也。’亦是修三种净业时，谓我今念佛求生者，正为过去无尽父母故，无尽师长故，无量众生故，念念之中，具足如是三心。一句洪名，乃上上品十善，即此便是一体三皈，念念相续，便具足众戒，行住坐卧不离，乃不犯威仪。念佛为因，净土为果，正当念念相续，即大乘经典，即此心佛，即第一义谛，亦以此劝进行者，亦是见思浩浩时，烦恼不曾断故。此略点本科，再点十门。既曰法界全体，便是一真法界门。所念之佛即性具，能念之心即性量，能所不二即性体。此即三谛。能念属身，所念属土，能所惟一缘起，即身土缘起门。即能是所即所是能，即心土相即门。能念是生，所念是佛，能所不二，即生佛不二门。能念是观，所念是境，离能无所，离所无能，即境观相吞门。境为妙假观为空，境观双亡即是中，即三观法尔门。能念为感，所念为应，即感应任运门。能念是此，所念是彼，能所不