English
English version: Concluding the exposition on Pure Land Buddhism, there are two parts. The first part elucidates the principle that its essence is inherently perfect and wondrous, and the second part elucidates that practice has levels of difference. Now, we begin with the first part. Therefore, when a practitioner recites the Buddha's name, this mind is the perfect, pure, and precious Bodhi-wisdom. With this wondrous mind, reciting the name of Amitabha (Amitabha), then which of Amitabha's three bodies (Trikaya) is not being recited? Seeking rebirth in the four lands (Four Lands) of that land, which land cannot be reborn in? 'Perfect, pure, and precious Bodhi-wisdom' is the inconceivable essence of the Dharmadhatu (Dharmadhatu). What is recited is the Dharmakaya (Dharmakaya); what is capable of reciting is Prajna (Prajna). The reciter and the recited are not two, which is Nirvana (Nirvana). The three virtues (Three Virtues) are fully present in every thought, so it is said to be perfect. Inconceivable, so it is said to be pure. This mind is the essence of Wonderful Enlightenment, so it is said to be precious Bodhi-wisdom. Sentient beings and Buddhas (Sentient beings and Buddhas) are not two, so it is said that reciting the three bodies, which body is not being recited. Body and land (Body and Land) are not two, so it is said which land cannot be reborn in. If it is not so, then it does not conform to the wondrous mind. The part on the principle that its essence is inherently perfect and wondrous ends. The second part elucidates that practice has levels of difference. It is merely that depending on the depth of merit and practice, the grades are high or low. The above clarifies the principle of being identical to phenomena, the essence of the principle is inherently perfect and wondrous. This is to elucidate the phenomena that are identical to the principle, the phenomena have levels of difference. The essence of the principle is inherently perfect and wondrous, so the Six Identities (Six Identities) are always identical. The phenomena have levels of difference, so they are identical and always six. Therefore, it is necessary to distinguish the meaning of the Six Identities. If the merit and practice reach the stage of Contemplative Practice, then one can be reborn in the Land of Coexistence (Land of Coexistence), divided into three grades and nine classes, because the Common Delusions (Common Delusions) have not been severed. Therefore, one sees the Nirmanakaya (Nirmanakaya) of Amitabha. If one reaches the stage of Similarity, then one can be reborn in the Land of Expediency (Land of Expediency), although the Four Abodes (Four Abodes) have fallen away, the Six Dusts (Six Dusts) are inherently empty, so one sees the Superior Nirmāṇakāya (Superior Nirmāṇakāya) of Amitabha. If one reaches the stage of Partial Realization, then one can be reborn in the Land of True Reward (Land of True Reward), also called the Land of Partial Realization of Eternal Light (Land of Partial Realization of Eternal Light), seeing the Sambhogakaya (Sambhogakaya) of the Buddha, and also seeing the Dharmakaya. Although reborn in that land, it is rebirth in one's own land. Although seeing his body, it is seeing one's own body. Self and other are not two, so it is said to be the Mind-Only Pure Land (Mind-Only Pure Land), Amitabha of Self-Nature (Amitabha of Self-Nature). The section on the Dharmadhatu as the Gate of Mindfulness ends. The Gate of Mutual Swallowing of the Six Objects of Observation is divided into two parts. The first part is the verse, and the second part is the treatise. Now, we begin with the first part. The sixteen kinds of objects, two kinds of observation of phenomena and principle, mutually swallow each other, like Indra's net (Indra's net). The sixteen kinds of objects refer to --------------------------------------------------------------------------------
Chinese
。十六妙观也。初日轮悬鼓观。乃至第六总观。为依报观。第七华座观。至十三杂观。为正报观。十四至十六。为九品往生观。此十六诸境。妙宗以事理二观。释彼经文。事观则但观十六事境。观成则随位往生。理观则了知十六。唯是一心。故曰是心作佛。是心是佛等也。观成亦随位往生。若欲详细。当观妙宗。兹不具录。如因陀罗网者。因陀罗。帝释天之名也。具云释迦提婆因陀罗。此云能天主。此天有网。故曰因陀罗网。 ○二论文二。初正辩相吞。二结示净宗。初又三。初标有本。二明由致。三示行相○今初。 论曰。境观相吞者。正由事事无碍也。事事所以无碍者。所谓有本者如是也。 有本者。即下文由致。乃明其本也。今先明事事无碍观。藕益大师释观想偈云。能礼所礼性空寂。感应道交难思议。我此道场如帝珠等六句。以明互遍互具妙观。深显事事无碍法界也。且初能礼。即我之三业。谓身业翘勤。口业专至。意业恭敬。此三并是因缘生法。凡属缘生。悉皆无性。谓非自。他。共。离。故其性空寂由空寂故。方成能感。即寂而感。即感仍寂。故难思议。其所礼者。即佛菩萨等三身。此三并是因缘生法。无性。故空寂。空寂。故方成能应。即寂而应。即应仍寂。故难思议。如两镜相照 现代汉语译本： 十六妙观是指：最初的日轮悬鼓观，乃至第六的总观，这些是依报观。第七的华座观，到第十三的杂观，是正报观。第十四到第十六，是九品往生观。这十六种观想境界，《妙宗》用事观和理观两种方式来解释《观无量寿经》的经文。事观只是观想这十六种事相境界，观想成就就能随着品位往生。理观则是了知这十六种境界，唯一是自心所现。所以说‘是心作佛，是心是佛’等等。观想成就也能随着品位往生。如果想要详细了解，应当阅读《妙宗钞》，这里就不详细记录了。比如因陀罗网，因陀罗是帝释天的名字，完整地说是释迦提婆因陀罗，这里翻译为能天主。这个天有网，所以叫做因陀罗网。 ○二论文二。初正辩相吞。二结示净宗。初又三。初标有本。二明由致。三示行相○今初。 论曰。境观相吞者。正由事事无碍也。事事所以无碍者。所谓有本者如是也。 有本者，就是下文所说的‘由致’，是说明事事无碍的根本原因。现在先说明事事无碍观。藕益大师解释观想偈说：‘能礼所礼性空寂，感应道交难思议。我此道场如帝珠’等六句，用来阐明互遍互具的妙观，深刻地显示了事事无碍的法界。首先，‘能礼’就是指我的身、口、意三业，也就是身体的礼拜，口中的专注称念，以及意念的恭敬。这三者都是因缘生法，凡是因缘所生，都是没有自性的，不是自己，不是他人，不是共同，也不是无因。所以它的体性是空寂的，因为空寂，才能成就能感的作用，也就是在寂静中产生感应，在感应中仍然保持寂静，所以说是不可思议的。而‘所礼’，就是指佛菩萨等三身，这三者也都是因缘生法，没有自性，所以是空寂的。因为空寂，才能成就能应的作用，也就是在寂静中产生回应，在回应中仍然保持寂静，所以说是不可思议的。就像两面镜子互相照耀一样。
English
English version: The Sixteen Wonderful Contemplations are: first, the Sun-Wheel Suspended Drum Contemplation, up to the sixth, the General Contemplation. These are contemplations on the circumstantial rewards (依报). The seventh, the Flower Seat Contemplation, up to the thirteenth, the Miscellaneous Contemplations, are contemplations on the direct rewards (正报). The fourteenth to the sixteenth are the Nine Grades of Rebirth Contemplations. These sixteen kinds of contemplative realms are explained in the *Wonderful Sect (妙宗)* using two perspectives: phenomenal contemplation (事观) and noumenal contemplation (理观) to interpret the sutra text of the *Contemplation Sutra (观无量寿经)*. Phenomenal contemplation simply contemplates these sixteen phenomenal realms. When contemplation is accomplished, one is reborn according to their grade. Noumenal contemplation understands that these sixteen realms are solely the manifestation of one's own mind. Therefore, it is said, 'It is the mind that makes the Buddha, it is the mind that is the Buddha,' and so on. When contemplation is accomplished, one is also reborn according to their grade. If you wish to understand in detail, you should read the *Miaozong Chao (妙宗钞)*; it will not be recorded in detail here. For example, the Net of Indra (因陀罗网), Indra (因陀罗) is the name of the *Deva (天)* Shakra (帝释天). Fully stated, it is *Shakradevanam Indra (释迦提婆因陀罗)*, which is translated here as 'Capable Lord of Gods (能天主)'. This *Deva (天)* has a net, so it is called the Net of Indra. ○2. Two Discourses. First, the correct debate on mutual inclusion. Second, concluding with the Pure Land School. The first is further divided into three. First, indicating the root. Second, explaining the cause. Third, showing the appearance. ○ Now the first. Discourse: The mutual inclusion of realm and contemplation is precisely due to the unobstructedness of phenomena. The reason why phenomena are unobstructed is because of what is called having a root. 'Having a root' refers to the 'cause' mentioned in the following text, which explains its root. Now, let's first clarify the contemplation of unobstructedness of phenomena. *Master Ouyi (藕益大师)* explains the contemplation verse, saying: 'The able worshiper and the worshiped are inherently empty and still; the interaction of response and connection is inconceivable. This *Bodhimanda (道场)* of mine is like the *Indra's Jewel (帝珠)*,' and the following six lines, to elucidate the wonderful contemplation of mutual pervasion and mutual containment, profoundly revealing the *Dharmadhatu (法界)* of unobstructedness of phenomena. Firstly, 'the able worshiper' refers to my three karmas: physical karma of prostration, verbal karma of focused recitation, and mental karma of reverence. These three are all conditioned phenomena. All that arises from conditions is without inherent nature, meaning not self, not other, not both, not neither. Therefore, its nature is empty and still. Because of emptiness and stillness, it can become capable of sensing, that is, sensing in stillness, and remaining still in sensing, hence it is inconceivable. The 'worshiped' refers to the three bodies of the Buddhas and *Bodhisattvas (菩萨)*. These three are also conditioned phenomena, without inherent nature, hence they are empty and still. Because of emptiness and stillness, they can become capable of responding, that is, responding in stillness, and remaining still in responding, hence it is inconceivable. It is like two mirrors reflecting each other. --------------------------------------------------------------------------------
Chinese
。由明净故。方能互现。互为能照。互为所照。感应之道交。亦复如是。两镜中影。虽各各重重无尽。而无出入。亦无往来。法性本然。讵可思议达此不思讥法性已。方知我之一室道场。本与法界虚空界等。十方三世诸佛菩萨。无不炳现此一室中。犹如帝珠。普现一切。又知十方三世诸佛菩萨。道场海会。无不皆然。亦如帝珠。普现一切。故我此身虽在于此。决定普于一切诸佛菩萨之前而现其影。此则不唯一身礼一佛。亦复一身遍礼一切佛。亦复一切身互礼一切佛。称性互遍。称性互具。此无尽身云。人人本具。不俟安排而后然。我之身云既然。佛菩萨身云亦尔。正报既尔。依报亦然。故为事事无碍法界也。标有本竟。 ○二明由致。 盖由法界圆融不思议体。作我一念之心。亦复举体作生作佛。作依作正。既皆全体而作。有何一法不即法界。故曰一尘法界不小。刹海法界不大。多亦法界少亦法界。 由。谓因由。致。谓理致。事事所以无碍者。盖由其法界圆融不思议不理致也。圆融不思议体者。即一真法界也。事事无碍者。盖由性具即性体性量故也。作我一念心者。举法界全体。作我一念能修之心法。非法界少分。此心既法界全体。便即竖穷横遍也。亦复举体作生作佛作依作正者。亦举法界全体 现代汉语译本：由于明净的缘故，才能互相显现，互为能照，互为所照，感应之道相互交融，也是如此。两面镜子中的影像，虽然各自重重无尽，却没有出入，也没有往来，法性本来如此，怎么可以用思议来理解呢？达到这种不可思议的法性之后，才知道我这一间屋子的道场，本来就与法界（Dharmadhatu，宇宙万有）虚空界相等，十方三世（指过去、现在、未来）诸佛菩萨，无不明显地显现在这一个房间中，犹如帝释天的宝珠（Indra's net，比喻宇宙万物相互映照），普遍显现一切。又知道十方三世诸佛菩萨的道场海会，没有不都是这样的，也像帝释天的宝珠，普遍显现一切。所以我这个身体虽然在这里，决定普遍在一切诸佛菩萨之前而显现我的影像。这样就不只是一个身体礼拜一尊佛，也是一个身体普遍礼拜一切佛，也是一切身体互相礼拜一切佛，称合自性而互相周遍，称合自性而互相具足。这种无尽的身云，人人本来就具备，不需要安排而后才如此。我的身云既然如此，佛菩萨的身云也是这样。正报（指众生的身心）既然如此，依报（指众生所居住的环境）也是这样。所以才是事事无碍的法界。以上标明了根本和究竟。 ○二、说明原因。 这是因为法界圆融不可思议的本体，作为我一念的心，也用全体来作众生作佛，作依报作正报。既然都是用全体来作，有什么一法不是法界呢？所以说一尘（指极小的微尘）法界不小，刹海（指无量佛土）法界不大，多也是法界，少也是法界。 由，是因由的意思。致，是理致的意思。事事之所以无碍，是因为法界圆融不可思议的理致。圆融不可思议体，就是一真法界。事事无碍，是因为自性本具，即是自性本体和自性量。作我一念心，是用法界全体，作为我一念能修的心法，不是法界少分。这个心既然是法界全体，便即是竖穷横遍。