English
English version 'Immediate fulfillment of aspirations' (referring to one of the Four Bases of Supernatural Power). With the perfection of meritorious practice, the Five Roots arise. Because the roots arise, the power and function are long-lasting, which are the Five Powers. Moment-to-moment awareness and illumination are the Seven Factors of Enlightenment. Walking in peace and stability is the Eightfold Noble Path. This path is well-adjusted; whether walking, standing, sitting, or lying down, sincere prayers and prostrations are the antidotes that aid in opening up. One must recognize the stages of the Six Identities, not give rise to arrogance, and not be moved by delusional thoughts, which enables one to endure. Taking rebirth in the Pure Land as the goal is to be free from attachment to the Dharma. This is the Ten Contemplations, and it is also the time to contemplate the principal, accompanying, dependent, and supporting aspects. The Commentary on the Contemplation Sutra says, 'Although there are sixteen contemplations, mentioning the Buddha encompasses all. This means using the principal to encompass the accompanying and using the supporting to encompass the dependent.' It is also the time to cultivate the Three Pure Karmas, meaning that when I now recite the Buddha's name seeking rebirth, it is precisely for the sake of the endless parents of the past, the endless teachers, and the countless sentient beings. In every moment of thought, one fully possesses these three minds. A single utterance of the Great Name is the highest form of the ten good deeds, and this is the unified Three Refuges. Moment-to-moment continuity fully possesses all the precepts, and not departing from walking, standing, sitting, or lying down is not violating the deportment. Reciting the Buddha's name is the cause, and the Pure Land is the effect. It is precisely in the continuity of moment-to-moment thought that one embodies the Great Vehicle scriptures, this mind is the Buddha, and this is the ultimate truth. This is also used to encourage practitioners, and it is also when views and thoughts are vast, because afflictions have not been severed. This briefly points out the subject matter of this section and then points out the ten gates. Since it is said that the entire Dharma Realm is the whole, it is the Gate of the One True Dharma Realm. The Buddha recited is the inherent nature, the mind that recites is the inherent capacity, and the non-duality of the reciter and the recited is the inherent substance. This is the Three Truths. The reciter belongs to the body, the recited belongs to the land, and the unique arising of the reciter and the recited is the Gate of the Body and Land Arising from Conditions. That is, the reciter is the recited, and the recited is the reciter, which is the Gate of the Interpenetration of Mind and Land. The reciter is birth, the recited is the Buddha, and the non-duality of the reciter and the recited is the Gate of the Non-Duality of Birth and Buddha. The reciter is contemplation, the recited is the object, and without the reciter, there is nothing recited, and without the recited, there is no reciter, which is the Gate of the Mutual Swallowing of Object and Contemplation. The object is wondrous existence, contemplation is emptiness, and the extinction of both object and contemplation is the middle, which is the Gate of the Three Contemplations as They Are. The reciter is the feeling, the recited is the response, which is the Gate of Spontaneous Feeling and Response. The reciter is this, the recited is that, the reciter and the recited are not --------------------------------------------------------------------------------
Chinese
二。即彼此恒一门。念佛时。即往生时。即成佛时。即度生时。竖穷三际。即现未互在门。再示释题。一声佛号。圆具弥陀三身四土。正当念时。便圆净四土。圆见三身。亦圆转五浊。圆证三不退。故文云。以此妙心。念彼阿弥。则彼三身。何身不念。求彼四土。何土不生。即释净土。一声佛号。即佛界大缘起。佛界既起。九亦同彰。即示缘起。一声佛号。全佛即心。即唯心之宗。全心即佛。即唯佛之宗。非心非佛。即绝待之宗。即心即佛。即圆融之宗。无有思量分别。即超情离见之宗。即明宗旨。念佛时。即成佛时。自然超出三乘权益。即显胜益。正当念时。全体是生。唯是一心则无生。非心非佛。则非生非无生。心佛宛然。则亦生亦无生。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。圆该圆超。同时无碍。生无生论也。示释题竟。称佛名时如此。作佛观时。乃至见思浩浩。无不皆然。介尔有心。三谛具足。故是法界全体也。正辩竟。 ○二引证。 故法智大师云。法界圆融不思议体。作我一念之心。亦复举体作生作佛。作依作正。 ○三况显。 若然者。余心尚是。况念佛心乎。 余心者。谓见思烦恼心。众生心尚是。况佛心乎。正辩念体竟。 ○二 现代汉语译本 二。即彼此恒一门（指念佛的当下与往生、成佛、度生是恒常统一的）。念佛时，即是往生时，即是成佛时，即是度化众生时。竖穷三际（过去、现在、未来），即现未互在门（现在、过去、未来互相存在）。 再来解释题目。一声佛号，圆满具足阿弥陀佛的三身（法身、报身、应身）四土（常寂光土、实报庄严土、方便有余土、凡圣同居土）。正在念佛的时候，就圆满清净四土，圆满见到三身，也圆满转化五浊（劫浊、见浊、烦恼浊、众生浊、命浊），圆满证得三不退（位不退、行不退、念不退）。所以经文说：‘用这种微妙的心，念彼阿弥陀佛，那么阿弥陀佛的三身，哪一身不是在念呢？求生阿弥陀佛的四土，哪一土不能往生呢？’这就是解释净土。 一声佛号，就是佛界的大缘起。佛界既然生起，九界（地狱、饿鬼、畜生、阿修罗、人、天、声闻、缘觉、菩萨）也一同彰显。这就是显示缘起。一声佛号，全部的佛就是心，这就是唯心之宗。全部的心就是佛，这就是唯佛之宗。非心非佛，这就是绝待之宗。即心即佛，这就是圆融之宗。没有思量分别，这就是超情离见之宗。这就是阐明宗旨。念佛时，就是成佛时，自然超出三乘（声闻乘、缘觉乘、菩萨乘）的利益。这就是显示殊胜的利益。正在念佛的时候，全体都是生，唯有一心则无生，非心非佛，则非生非无生，心佛宛然，则亦生亦无生。圆满包含四句（有、无、亦有亦无、非有非无），而又圆满超出四句，而且正在圆满包含的时候就圆满超出，正在圆满超出的时候就圆满包含。圆满包含和圆满超出，同时没有障碍。这就是生无生论。解释题目完毕。称念佛名的时候是这样，作佛观想的时候，乃至见思烦恼浩浩荡荡，没有不都是这样。稍微有一点心念，就具足三谛（空谛、假谛、中谛），所以是法界全体。 辩论念佛的体性完毕。 二、引证 所以法智大师说：‘法界圆融不可思议的体性，作为我一念的心，也全部用来作生作佛，作依作正。’ 三、比况显明 如果这样的话，其余的心尚且如此，何况是念佛的心呢？ 其余的心，指的是见思烦恼心，众生的心尚且如此，何况是佛心呢？辩论念佛的体性完毕。 二、
English
English version 2. 'They are each constantly one' (meaning that the moment of reciting the Buddha's name is constantly unified with rebirth, Buddhahood, and saving sentient beings). When reciting the Buddha's name, it is the moment of rebirth, the moment of becoming a Buddha, and the moment of saving sentient beings. Extending vertically through the three periods (past, present, and future), it is the 'mutual existence of present and future' (the present, past, and future exist mutually). Let's further explain the topic. One recitation of the Buddha's name fully embodies Amitabha Buddha's three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and four lands (Eternal Tranquility Land, Land of Actual Reward and Adornment, Land of Expedient Residue, Land of Coexistence of Saints and Mortals). At the very moment of reciting, one perfectly purifies the four lands, perfectly sees the three bodies, also perfectly transforms the five turbidities (turbidity of the age, turbidity of views, turbidity of afflictions, turbidity of sentient beings, turbidity of life), and perfectly attains the three non-retrogression (non-retrogression of position, non-retrogression of practice, non-retrogression of thought). Therefore, the text says: 'Using this wonderful mind to recite Amitabha Buddha, then which of Amitabha Buddha's three bodies is not being recited? Seeking rebirth in Amitabha Buddha's four lands, which land cannot be reborn in?' This explains the Pure Land. One recitation of the Buddha's name is the great arising of conditions in the Buddha realm. Since the Buddha realm arises, the nine realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas) are also manifested together. This shows the arising of conditions. One recitation of the Buddha's name, the entire Buddha is the mind, which is the doctrine of 'only mind'. The entire mind is the Buddha, which is the doctrine of 'only Buddha'. Neither mind nor Buddha, which is the doctrine of absolute independence. Mind is Buddha, which is the doctrine of perfect harmony. Without thought or discrimination, which is the doctrine of transcending emotions and leaving views. This clarifies the purpose. When reciting the Buddha's name, it is the moment of becoming a Buddha, naturally surpassing the benefits of the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). This shows the supreme benefit. At the very moment of reciting, the whole is birth, only one mind is no-birth, neither mind nor Buddha, then it is neither birth nor no-birth, mind and Buddha are clearly present, then it is both birth and no-birth. Perfectly encompassing the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence), and also perfectly transcending the four phrases, and precisely at the moment of perfect encompassing, it is perfectly transcending, and precisely at the moment of perfect transcending, it is perfectly encompassing. Perfect encompassing and perfect transcending, simultaneously without obstruction. This is the theory of birth and no-birth. The explanation of the topic is complete. When reciting the Buddha's name, it is like this, when contemplating the Buddha, even the vastness of views and thoughts, there is nothing that is not like this. With the slightest thought, the three truths (emptiness, provisional existence, middle way) are complete, so it is the entirety of the Dharma realm. The debate on the nature of reciting the Buddha's name is complete. 2. Citation Therefore, Great Master Fazhi said: 'The inconceivable nature of the perfect harmony of the Dharma realm, as my one thought of mind, is also entirely used to create birth and Buddhahood, to create reliance and correctness.' 3. Analogy and Manifestation If that is the case, other minds are still like this, how much more so is the mind of reciting the Buddha's name? Other minds refer to the mind of views and thoughts, the minds of sentient beings are still like this, how much more so is the Buddha's mind? The debate on the nature of reciting the Buddha's name is complete. 2. --------------------------------------------------------------------------------
Chinese
结示净宗又二。初示理本圆妙。二示行有等。差○今初。 是故行者念佛之时。此心便是圆融清净宝觉。以此妙心。念彼阿弥。则彼三身。何身不念。求彼四土。何土不生。 圆融清净宝觉者。即法界圆融不思议体。所念。即法身。能念。即般若。能所不二。即解脱。三德念念具足。故曰圆融。不可思议。故曰清净。此心便是妙觉之体。故曰宝觉。生佛不二。故曰念彼三身。何身不念。身土不二。故曰何土不生。若不然者。不称妙心也。理本圆妙竟。 ○二示行有等差。 但随功行浅深。品位高下耳。 上文明即事之理。理本圆妙。此乃示即理之事。事有等差。理本圆妙。故六而常即。事有等差。故即而常六。是故须分六即之义也。若功行至观行位。则生同居净土。分三辈九品。通惑未断故。见弥陀应化身。若至相似位。则生方便净土。四住虽落。六尘本空故。见弥陀胜应身。若至分证位。则生实报净土。亦名分证寂光净土。见佛报身。亦见法身。虽生彼土。即生自土。虽见他身。即见自身。自他不二。故曰唯心净土。自性弥陀也。法界为念门竟。 ○六境观相吞门二。初偈颂。二论文○今初。 十六等诸境。事理两种观。彼此互相吞。如因陀罗网。 十六诸境者 现代汉语译本： 总结开示净土宗，分为两部分。第一部分阐述其理体本自圆融精妙，第二部分阐述修行有等级差别。现在开始第一部分。 因此，修行人在念佛的时候，此心便是圆融清净的宝觉（Buddha-wisdom）。以这种精妙的心，念彼阿弥陀佛（Amitabha），那么阿弥陀佛的三身（Trikaya），哪一身不是在念呢？求生彼土的四土（Four Lands），哪一土不能往生呢？ ‘圆融清净宝觉’，就是法界（Dharmadhatu）圆融不可思议的本体。所念的，即是法身（Dharmakaya）；能念的，即是般若（Prajna）。能念与所念不二，即是解脱（Nirvana）。三德（Three Virtues）念念具足，所以说是圆融。不可思议，所以说是清净。此心便是妙觉（Wonderful Enlightenment）的本体，所以说是宝觉。生佛（Sentient beings and Buddhas）不二，所以说念彼三身，哪一身不是在念。身土（Body and Land）不二，所以说哪一土不能往生。如果不是这样，便不符合精妙的心。理体本自圆妙的部分结束。 第二部分阐述修行有等级差别。 只是随着功行深浅，品位有高低罢了。 上面阐明了即事之理，理体本自圆妙。这里是阐述即理之事，事有等级差别。理体本自圆妙，所以六即（Six Identities）而常即。事有等级差别，所以即而常六。因此需要区分六即的含义。如果功行达到观行位，就能往生同居净土（Land of Coexistence），分为三辈九品，因为通惑（Common Delusions）未断。所以见到阿弥陀佛的应化身（Nirmanakaya）。如果达到相似位，就能往生方便净土（Land of Expediency），四住（Four Abodes）虽然脱落，但六尘（Six Dusts）本空，所以见到阿弥陀佛的胜应身（Superior Nirmāṇakāya）。如果达到分证位，就能往生实报净土（Land of True Reward），也叫分证寂光净土（Land of Partial Realization of Eternal Light），见到佛的报身（Sambhogakaya），也能见到法身。虽然往生彼土，即是往生自土。虽然见到他身，即是见到自身。自他不二，所以说是唯心净土（Mind-Only Pure Land），自性弥陀（Amitabha of Self-Nature）。法界为念门结束。 六境观相吞门分为两部分。第一部分是偈颂，第二部分是论文。现在开始第一部分。 十六等诸境，事理两种观，彼此互相吞，如因陀罗网（Indra's net）。 十六诸境是指